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v.17.10.23

Unum ex Quattuor

Oon of Foure

I.I

Io [1:1–5] In principio erat uerbum et uerbum erat apud Deum et Deus erat uerbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt et sine ipso factum est nichil quod factum est: in ipso uita erat et uita erat lux hominum et lux in tenebris lucet et tenebrae eam non comprehenderunt. Io [1:14] Et uerbum caro factum est et habitauit in nobis; et uidimus gloriam eius gloriam quasi Unigeniti a Patre plenum gratiae et ueritatis. Io [1:16–18] Et de plenitudine eius nos omnes accepimus et gratiam pro gratia; quia lex per Moysen data est gratia et ueritas per Iesum Christum facta est. Deum nemo uidit unquam; unigenitus [Filius] qui est in sinu Patris ipse enarrauit.

In þe bigynyng, or first of alle þingis, was Godis sone, and Godis sone was at God, and God was Godis sone. Þis sone was in þe bigynnyng at God. Alle þingis ben maad bi him, and withoute hym is maad noʒt. Þe þingis þat is maad was lif in hym. And þe lif was þe liʒt of men. And þe liʒt shineþ in derknesses, and derknesses token not it. And Godis sone is maad man and haþ dwellid in vs. And wee han seen þe glorie of him, þe glorie as of þe one gendrid of þe Fadir; þe sone ful of grace and of treuþe. <a> And alle wee han taken of þe fulnesse of him, and grace for grace. For þe lawe was ʒouen bi Moises: grace and treuþe is maad bi Jesu Crist. No man euere sawʒ God; no but þe one gendrid sone which is in þe bosum of þe Fadir; he haþ told out.

I.II

Mt [1:1–18] Liber generationis Iesu Christi filii Dauid filii Abraham. Abraham genuit Ysaac Isaac autem genuit Iacob Iacob autem genuit Iudam et fratres eius Iudas autem genuit Phares et Zaram de Thamar Phares autem genuit Esrom Esrom autem genuit Aram Aram autem genuit Aminadab Aminadab autem genuit Naason Naason autem genuit Salmon <1:5> Salmon autem genuit Booz de Raab Booz autem genuit Obed ex Ruth Obed autem genuit Iesse Iesse autem genuit Dauid regem Dauid autem rex genuit Salomonem ex ea quae fuit Urie Salomon autem genuit Roboam Roboam autem genuit Abiam Abia autem genuit Asa Asa autem genuit Iosaphat Iosaphat autem genuit Ioram Ioram autem genuit Oziam Ozias autem genuit Ioatham Ioatham autem genuit Achaz Achaz autem genuit Ezechiam <1:10> Ezechias autem genuit Manassen | Manasses autem genuit Amon Amon autem genuit Iosiam Iosias autem genuit Iechoniam et fratres eius in transmigratione Babilonis. Et post transmigrationem Babilonis Iechonias genuit Salathiel Salathiel autem genuit Zorobabel Zorobabel autem genuit Abiud Abiud autem genuit Eliachim Eliachim autem genuit Azor Azor autem genuit Sadoch Sadoch autem genuit Achim Achim autem genuit Eliud <1:15> Eliud autem genuit Eleazar Eleazar autem genuit Mathan Mathan autem genuit Iacob Iacob autem genuit Ioseph uirum Mariae de qua natus est Iesus qui uocatur Christus. Omnes ergo generationes ab Abraham usque ad Dauid generationes quattuordecim; et a Dauid usque ad transmigrationem Babilonis generationes quattuordecim; et a transmigratione Babilonis usque ad Christum generationes quattuordecim. Christi autem generatio sic erat.

The boc of þe ieneracioun of Jesu Crist, þe sone of Dauid, þe sone of Abraham: Abraham gendrid Jsaac. Jsaac forsoþe gendride Jacob. Jacob forsoþe jendride Judas and his breþeren. Judas forsoþe iendride Fares and Saram of Thamar. Fares forsoþe gendride Esrom. Esrom forsoþe gendride Aram. Aram forsoþe gendride Amynadab. Amynadab forsoþe gendride Nason. Nason forsoþe gendride Salmon. Salmon forsoþe [f.27^r] gendride Booʒ of Raab. Booʒ forsoþe gendride Obeth of Ruth. Obeth forsoþe gendride Jesse. Jesse forsoþe gendride Dauid þe king. Dauid forsoþe þe king gendride Salamon of þat womman þat was Vries wif. Salamon forsoþe gendride Roboam. Roboam forsoþe gendride Abias. Abias forsoþe gendride Asa. Asa forsoþe gendride Josafath. Josafath forsoþe gendride Joram. Joram forsoþe gendride Osias. Osias forsoþe gendride Joathan. Joathan forsoþe gendride Achas. Achas forsoþe gendride Eʒechie. Eʒechie forsoþe gendride Manasses. Manasses forsoþe gendride Amon. Amon forsoþe gendride Josie. Josie forsoþe gendride Jechonye and his breþeren in to þe transmygracoun of Babiloine. And aftir þe transmygracoun of Babiloyne Jeconye jendride [f.27^v] forsoþe gendride Abyut. Abyut forsoþe gendride Eliachym. Eliachym forsoþe gendride Asor. Asor forsoþe gendride Sadoc. Sadoc forsoþe iendride Achim. Achim forsoþe iendride Elyut. Elyuth forsoþe gendride Eliasar. Eleasar forsoþe iendride Mathan. Mathan forsoþe iendride Jacob. Jacob forsoþe gendride Joseph þe husbonde of Marie, of whiche Marie Jesu was born, which is cleped Crist. Þerfore alle þe generacouns fro Abraham til to Dauid ben fourtene generacouns. And fro Dauid til to þe transmygracoun of Babiloyne ben fourtene generacouns. And fro þe transmygracoun of Babiloyne til to Crist ben fourtene jeneracouns. Forsoþe þe ieneracoun of Crist was þus.

I.III

Lv [1:5–25] Fuit in diebus Herodis regis Iudeae sacerdos quidam nomine Zacharias de uice Abia et uxor illius de filiabus Aaron et nomen eius Elisabeth. Erant autem iusti ambo ante Deum incedentes in omnibus mandatis et iustificationibus Domini sine querela. Et non erat illis filius eo quod esset Elisabeth sterilis et ambo processissent in diebus suis. Factum est autem cum sacerdotio fungeretur Zacharias in ordine uicis suae ante Deum secundum consuetu|dinem sacerdotii sorte exiit ut incensum poneret ingressus in templum Domini; <1:10> et omnis multitudo populi erat foris orans hora incensi. Apparuit autem illi angelus Domini stans a dextris altaris incensi; et Zacharias turbatus est uidens: et timor irruit super eum. Ait autem angelus ad illum: Ne timeas Zacharia quoniam exaudita est deprecatio tua et uxor tua Elisabeth pariet tibi filium et uocabis nomen eius Iohannem. Et erit gaudium tibi et exultatio et multi in natiuitate eius gaudebunt: <1:15> Erit enim magnus coram Domino et uinum et cicera non bibet et Spiritu Sancto replebitur adhuc ex utero matris suae et multos filiorum Israel conuertet ad Dominum Deum ipsorum. Et ipse praecedet ante illum in spiritu et uirtute Heliae ut conuertat corda patrum in filios et incredibiles ad prudentiam iustorum parare Domino plebem perfectam. Et dixit Zacharias ad angelum: Unde hoc sciam? Ego enim sum senex et uxor mea processit in diebus suis. Et respondens angelus dixit ei: Ego sum Gabrihel qui adsto ante Deum et missus sum loqui ad te et haec tibi euangelizare. <1:20> Et ecce: eris tacens et non poteris loqui usque in diem quo haec fiant pro eo quod non credidisti uerbis meis quae implebuntur in tempore suo. Et erat plebs expectans Zachariam et mirabantur quod tardaret ipse in templo. Egressus autem non poterat loqui | ad illos et cognouerunt quod uisionem uidisset in templo; et ipse erat innuens eis et permansit mutus. Et factum est ut impleti sunt dies officii eius abiit in domum suam. Post hos autem dies concepit Elisabeth uxor eius et occultabat se mensibus quinque dicens: Quia sic fecit mihi Dominus in diebus quibus respexit auferre obprobrium meum inter homines.

In þe dayes of Eroude, king of Jude, sum prest was Sacharie bi name of þe sort of Abia. And his wif was of þe douʒ[f.28^r]tris of Aron, and hir name was Eliʒabeth. Soþli þei boþe weren just bifore God, goynge in alle þe comaundementis and justifiynges of þe Lord with oute pleynt. And a sone was not to hem, for þat Eliʒabeth was bareyn, and boþe þei hadden gon forþ fer in her daies. Soþli it was don, whan Sacharie was set in presthod in þe ordre of his sort bifore God, vpe þe custum of presthod, bi sort he wente forþ, þat he entrid in to þe temple of þe Lord,schulde pote encens. And al þe multytude of þe puple waswithouteforþ, preiynge in þe tyme of encens. Soþli an aungil of þe Lord aperide to hym, stondinge on þe riʒt half of þe auter of encens. And Sacharie, seynge, was troublid and dred fel on hym. Forsoþe þe aungil seide to hym: Sacharie, dreede þou not, for þi preieere is herd; and Eliʒabeth [f.28^v] þi wif schal bere to þee a sone. And his name schal be clepid Jon. And ioie and gladnesse schal be to þee; and manye men schuln haue ioʒe in his natyuyte. Soþeli he schal be gret bifore þe Lord. And he schal not drinke wijn and siþer. And he schalbe fild with þe Holi Gost ʒit fro his moder wombe. And he schal conuerten manye of þe sones of Israel to þe Lord God of hem. And he schal gon bifore hym in spirit and virtu of Elie, þat he conuerte þe hertis of fadris in to sones. And men þat beleuen not to þe prudence of just men fortomake redy a parfit puple toþeLord. < > And Sacharie seide to þe aungil: Wher of schal Y wite þis? For I am old, and my wif haþ go fer in hir daies. And þe aungil, answeringe, seide to hym: I am Gabriel þat am present bifore God; and I am sent to þee, to speken [f.29^r] and euangelisen to þee þese þingis. And lo, þou schalt be doumb, and þou schalt not moun speke til in to þe day in whiche þese þingis schuln be don, for þat þou hastnot beleued to my wordis, whiche schuln be fild in hir tyme. And þe puple was abidinge Sacharie, and þei wondriden þat he tariede in þe temple. Forsoþe he gon out myʒte not speke to hem. And þei knewen þat he hadde seen a viseoun in þe temple. And he was bekenynge to hem,and he dwelte doumb. And it was don as þe daiʒes of his offis weren fild, he wente in to his hous. Forsoþe aftir þese daies Elyʒabeth his wif conceyuede, and hiddehir self fyue moneþis, seiynge: For so þe Lord dede to me in þe daies in whiche he biheeld to taken awei my repref among men.

I.IIII

Lv [1:26–38] In mense autem sexto: missus est Gabriel angelus a Deo in ciuitatem Galileae cui nomen Nazareh ad uirginem desponsatam uiro cui nomen erat Ioseph de domo Dauid et nomen uirginis Maria. Ȼ Et ingressus angelus ad eam dixit: Aue gratia plena Dominus tecum. Benedicta tu in mulieribus. Quae cum audisset turbata est in sermone eius et cogitabat qualis esset ista salutatio. <1:30> Et ait angelus ei: Ne timeas Maria; inuenisti enim gratiam apud Dominum. Ecce concipies in utero et paries filium et uocabis nomen eius Iesum. Hic erit magnus et Filius Altissimi uocabitur et dabit illi Dominus Deus sedem Dauid Patris eius et regnabit in domo Iacob in aeternum et regni eius non erit finis. Dixit autem Maria ad angelum: Quomodo fiet istud quoniam uirum non cognosco? <1:35> Et respondens angelus dixit ei: Spiritus Sanctus superueniet in te et uirtus Altissimi obumbrabit tibi: ideoque et quod nascetur ex te sanctum uocabitur Filius Dei. Et ecce Elisabeth cognata tua et ipsa concepit filium in senectute sua et hic mensis est sextus illi quae uocatur sterilis quia non erit impossibile apud Deum omne uerbum. Dixit autem Maria: Ecce ancilla Domini; fiat mihi secundum uerbum tuum. Et discessit ab illa angelus.

Soþli in þe sixte moneþ þe aungil Gabriel was sent of God [f.29^v] in to a cite of Galile to whiche þe name was Naʒareth, to a maidin wedded to a man to whom þe name was Joseph, of þe hous of Dauid. And þe name of þe maiden was Marie. And þe aungil gon in to hir seide: Heil ful of grace; þe Lord be with þee. Blissid be þou among wymmen. Þe which, whan she hadde herd, was troublid in his word, and þouʒte what maner salutacioun þis was. And þe aungil seide to hire: Marie, drede þou not. For þou hast founden grace anent God. Lo, þou schalt conceyue in þe wombe, and þou schalt bern a sone, and þou schalt clepinhis name Jesu. He schal be gret, and he schal be clepid þe sone of þe heieste. And þe Lord God schal ʒyue to hym þe sete of Dauid his fadir, and he schal regnen in þe hous of Jacob with outen ende. And of his rewme shal be noon ende. [f.30^r] Forsoþe Marie seide to þe aungil: In what maner shal þis þing be don, for I knowe not man? And þe aungil, aunsweringe,seide to hir: þe Holi Gost shal comen fro aboue in to þee, and þe virtu of þeheiest shal make shadewe to þee. Þerfore and þe Holy þing þat shal be born of þee schal be clepid þe sone of God. And lo, Eliʒabeth þi cosynesse, and she haþ conceyued a sone in hir elde. And þis moneþ is þe sixte to hir whiche is clepid bareyn; for eche word shal not ben inpossible anent God. Forsoþe Marie seide: Lo, þe hond maiden of þe Lord; be it don to me vpe þi word. And þe aungil departide fro hir.

I.V

Lv [1:39–56] Exurgens autem Maria in diebus illis abiit in montana cum festinatione in ciuitatem Iudae <1:40> et intrauit in domum Zachariae et salutauit Elisabeth. Et factum est ut audiuit salutationem Mariae Elisabeth exultauit infans in utero eius et repleta est Spiritu Sancto Elisabeth et exclamauit uoce magna et dixit: Benedicta tu inter mulieres et benedictus fructus uentris tui. Et unde hoc mihi ut ueniat mater Domini mei ad me? Ecce enim ut facta est uox salutacionis tue in auribus meis: exultauit in gaudio infans in utero meo. <1:45> Et beata quae credidisti quoniam perficientur ea quae dicta sunt tibi a Domino. Et ait Maria: Magnificat anima mea Dominum et exultauit spiritus meus in Deo salutari meo quia respexit humilitatem ancillae suae. Ecce enim ex hoc beatam me dicent omnes generationes quia fecit mihi magna qui potens est et sanctum nomen eius <1:50> et misericordia eius in progenies et progenies timentibus eum. Fecit potentiam in brachio suo dispersit superbos mente cordis sui; deposuit potentes de sede et exaltauit humiles; esurientes impleuit bonis et diuites dimisit inanes. Suscepit Israel puerum suum recordatus misericordiae suae <1:55> sicut locutus est ad patres nostros Abraham et semini eius in saecula. Mansit autem Maria cum illa quasi mensibus tribus et reuersa est in domum suam.

Soþli Marie, risinge vp in þo daies, wente with haste in to þe hilli places in to a cite of Juda. And sche entride in to þe hous of Sacharie, [f.30^v] and she grette Eliʒabeth. Andit was don, as Eliʒabeth herde þe salutacoun of Marie, þe ʒunge child in hir wombe gladide. And Eliʒabeth was fild with þe Holi Gost, and criede with gret vois, and seide: Blissid be þou among wymmen, and blissid be þe frut of þi wombe. And wher of is þis þing to me þat þe modir of my Lord come to me? Lo, forsoþe, as þe wois of þi salutacoun was maad in myn eres, þe ʒonge child gladide in ioʒe in myn wombe. And blissid be þou þat hast beleued, for þo þingis þat ben seid to þee of þe Lord schuln be parfitli don. And Marie seide: Mi soule magnefieþ þe Lord and my spirit haþ gladid in God myn helþe; for he haþ biholden þe meknesse of his hond maiden. Lo, forsoþe, for þis alle generaciouns shuln seie me blissed. For he þat is [f.31^r] myʒty haþ do to me grete thingis, and his name is holi.And his mercy is fro generacoun in to generaciounes, to hem þat dreden him. He made myʒte in his arm; he schateride proude men bi mynde of his herte. He putte doun myʒti men fro sete, and he enhauncede þe meke. He haþ fild hem þat ben hungri with goode þingis, and he haþ left voide riche men.He hauynge mynde of his mercy toc vp Israel his child. As he spac to oure fadris, to Abraham and to his seed, into worldis. Forsoþe Mariedwellide with hir as þree moneþis, and turnede aʒeen in to hire hous.

I.VI

Mt [1:18–25] Cum esset desponsata mater Iesu Maria Ioseph ante quam conuenirent inuenta est in utero habens de Spiritu Sancto. Ioseph autem uir eius cum esset iustus et nollet eam traducere uoluit occulte dimittere eam. <1:20> Haec autem eo cogitante ecce angelus Domini in somnis apparuit ei dicens: Ioseph Fili Dauid noli timere accipere Mariam coniugem tuam. Quod enim in ea natum est de Spiritu Sancto est; pariet autem filium et uocabis nomen eius Iesum: ipse enim saluum faciet populum suum a peccatis eorum. Hoc autem totum factum est ut adimpleretur quod dictum est a Domino per prophetam dicentem: Ecce uirgo in utero habebit et pariet filium et uocabunt nomen eius Emanuel quod est interpretatum Nobiscum Deus. Exurgens autem Ioseph a somno fecit sicut praecepit ei angelus Domini et accepit coniugem suam; <1:25> et non cognoscebat eam donec peperit filium suum primogenitum.

Whan Marie þe modir of Jesu was spousid to Joseph, bifore þei camen to gidere, she is founden hauynge of þe Holi Gost in þe wombe. Joseph, forsoþe, hir housbonde, whan he was a just [f.31^v] man and wolde not pupplishe, or sclaundren hir,wolde preuyli forsake hire. Soþli him thynkynge þese þingis lo an aungil of þe Lord aperede in slep to him and seide: Joseph, þe sone of Dauid, nyle þou drede to taken Marie þi wif. For þe þing þat is born in hire is of þe Holi Gost. Soþeli she shal bern a sone and þou schalt clepin his name Jesu. For he schal maken his puple saf fro her synnes. Forsoþe al þis þing was don þat þe thing shulde be fild þat was seid of þe Lord bi a profete seiynge: Lo,a virgine shal han in þe wombe, and she shal bern asone, and þei shuln clepin his name Emanuel, þat is interpretid: God with vs. Soþli Joseph, risinge fro slep, dide as þe aungil of þe Lord comaundide him, and he toc Marie his wif. And he knew [f.32^r] not hir til she hadde born hir firste born sone, and clepide his name Jesu.

I.VII

Lv [1:57–80] Elisabeth autem impletum est tempus pariendi et peperit filium. Et audierunt uicini et cognati eius quia magnificauit Dominus misericordiam suam cum illa et congratulabantur ei. Et factum est in die octauo uenerunt circumcidere puerum et uocabant eum nomine Patris sui Zachariam. <1:60> Et respondens mater eius dixit: Nequaquam sed uocabitur Iohannes. Et dixerunt ad illam: Quia nemo est in cognatione tua qui uocetur hoc nomine. Innuebant autem patri eius quem uellet uocari eum. Et postulans pugillarem scripsit dicens: Iohannes est nomen eius. Et mirati sunt uniuersi. Apertum est autem ilico os eius et lingua eius et loquebatur benedicens Deum. <1:65> Et factus est timor super omnes uicinos eorum et super omnia montana Iudeae diuulgabantur omnia uerba haec. Et posuerunt omnes qui audierant in corde suo dicentes: Quid putas puer iste erit? Etenim manus Domini erat cum illo. Et Zacharias pater eius impletus est Spiritu Sancto et prophetauit dicens: Benedictus Dominus Deus Israel quia uisitauit et fecit redemptionem plebis suae. Et erexit cornu salutis nobis in domo Dauid pueri sui <1:70> sicut locutus est per os sanctorum qui a saeculo sunt prophetarum eius. Salutem ex inimicis nostris et de manu omnium qui oderunt nos; ad faciendam misericordiam cum patribus nostris et memorari testamenti sui sancti iusiurandum quod iurauit ad Abraham Patrem nostrum daturum se nobis. Ut sine timore de manu inimicorum nostrorum liberati seruiamus illi <1:75> in sanctitate et iusticia coram ipso omnibus diebus nostris. Et tu puer propheta Altissimi uocaberis: praeibis enim ante faciem Domini parare uias eius ad dandam scientiam salutis plebi eius in remissionem peccatorum eorum per uiscera misericordiae Dei nostri in quibus uisitauit nos oriens ex alto illuminare his qui in tenebris et in umbra mortis sedent ad dirigendos pedes nostros in uiam pacis. <1:80> Puer autem crescebat et confortabatur spiritu et erat in desertis usque ad diem ostensionis suae ad Israel.

Soþli þe tyme of Eliʒabeþ to beren child was fild and she bar a sone. And þe neʒhebores and cosynes of hir herden for þe Lord hadde magnefied his mercy with hir; and þei þankeden hym. And it was don, in þe eiʒtye day þei camen to circumcide þe child, and þei clepidenhim Sacharie bi þe name of his fadir. And his modir answeringe seide: Nai, but he shal be clepid Jon. And þei seiden to hire:For no man is in þi kin, whiche is clepid bi þis name. Soþli þei maden a signe to his fadir, whom he wolde hym to be clepid. And he axinge a poyntel wrot seiynge: Jon is his name. And alle men [f.32^v] wondriden. Forsoþe his mouþe was openyd anoon, and his tunge, and he spac, blissinge God. And drede was maad on alle þer neiʒeboris and alle þese wordis weren puplischid on alle þe hilli placis of Judee. And alle men þat herden putten in her herte, seiynge: Who, gessest þou, shal þis child be? And soþli þe hond of þe Lord was with hym. And Sacharie his fadir was fild with þe Holi Gost, and profeciede seiynge: Blissid be þe Lord God of Israel, for he haþ visitid and maad redempcoun of his puple. And he haþ reised to vs an horn of helþe in þe hous of Dauid his child; as he spac bi þe mouþ of his Holi profetis, þat weren fro þe world: Helþe fro oure enemys, and fro þe hond of alle þat hateden vs; to don mercy with oure fadris and to han mynde of his holi testament; þe oth þat he swor to [f.33^r] Abraham oure fadir, to ʒyuen him self to vs. Þat wee with oute dreed deliuered fro þe hond of oure enemys,serue to hym. Jn holinesse and riʒtfulnesse biforn hym in alle oure daies. And þou child schalt be clepid þe prophete of þe hiʒeste. For þou schalt gon bifore þe face of þe Lord to maken redi his weies: to ʒeue science of helþe to his puple, in remissioun of here synnes; bi þe entrailis of mercy of oure God in whiche he risinge vp from an hiʒ haþ visitid vs; to ʒeue liʒt to hem þat sitten in derknesses and in þe shadewe of deþ; to dressen oure feet in to þe wei of pes. Soþli þe child wex and was coumfortid in spirit, and was in desert til to þe dai of his shewing to Israel.

I.VIII

Lv [2:1–20] Factum est autem in diebus illis exiit edictum a Caesare Augusto ut describeretur uniuersus orbis. Haec descriptio prima facta est a praeside Siriae Cirino. Et ibant omnes ut profiterentur singuli in suam ciuitatem. Ascendit autem et Ioseph a Galilaea de ciuitate Nazareth: in Iudeam ciuitatem Dauid quae uocatur Bethleem eo quod esset de domo et familia Dauid <2:5> ut profiteretur cum Maria desponsata sibi uxore praegnate. Factum est autem cum essent ibi impleti sunt dies ut pareret et peperit filium suum primogenitum; et pannis eum inuoluit et reclinauit eum in praesepio quia non erat eis locus in diuersorio. Et pastores erant in regione eadem uigilantes et custodientes uigilias noctis supra gregem suum. Et ecce angelus Domini stetit iuxta illos et claritas Dei circumfulsit illos et timuerunt timore magno. <2:10> Et dixit illis angelus: Nolite timere; ecce enim euuangelizo uobis gaudium magnum quod erit omni populo quia natus est uobis hodie Saluator qui est Christus Dominus in ciuitate Dauid. Et hoc uobis signum: inuenietis infantem pannis inuolutum et positum in praesepio. Et subito facta est cum angelo multitudo miliciae caelestis laudantium Deum et dicentium: Gloria in altissimis Deo et in terra pax hominibus bonae uoluntatis. <2:15> Et factum est ut discesserunt ab eis angeli in caelum pastores loquebantur ad inuicem: Transeamus usque Bethleem et uideamus hoc uerbum quod factum est quod fecit Dominus et ostendit nobis. Et uenerunt festinantes et inuenerunt Mariam et Ioseph et infantem positum in praesepio. Uidentes autem cognouerunt de uerbo quod dictum erat illis de puero hoc. Et omnes qui audierunt mirati sunt de his quae dicta erant a pastoribus ad ipsos. Maria autem conseruabat omnia uerba haec conferens in corde suo. <2:20> Et reuersi sunt pastores glorificantes et laudantes Deum in omnibus quae audierant et uiderant sicut dictum est ad illos.

Forsoþe it was don in þo daies, a maundement wente out fro Cesar [f.33^v] August þat al þe world schulde be discriued. Þis firste discriuing was mad of Siryne, justise of Sirie. And alle men wenten þat þei schulden make professeoun or knowleching eche bi him self in to his cete. Soþli also Joseph steʒede fro Galile of þe cite of Naʒareþ in to Jude, in to a cite of Dauid þat is clepid Bethlem, for þat he was of þe hous and meyne of Dauid; þat he schulde knoulechen with Marie, wif with childe, spousid to hym. Soþli it was don whan þei weren þere, þe daies weren fild þat sche schulde bere child; and she childide hire firste born sone. And wlappide him in cloþis and putte him in a cracche, for place was not to him but in þe comun stable. And shepherdis weren in þe same kuntre, wakinge and kepinge þe wakingis of þe nyʒt on her floc. [f.34^r] And lo, an aungil of þe Lord stood bisidis hem, and þe clernesse of God shoenabouten hem; and þei dredden with gret dred. And þe aungil seide to hem: Nyl ʒe dred. Lo, soþely, I preche to ʒou a gret ioʒe þat schal be to al þe puple, for a saueour is born to dai to vs, which is Crist þe Lord, in þe cite of Dauid. And þis a tocne to ʒou. ʒee schuln finden a ʒong child wlappid in cloþis, and put in a cracche.And sodeynli þer was maad with þe aungil a multitude of heuenlikniʒthod, heriynge God and seiynge: Glorie in heʒest þingis to God, and in erþe pes to men of good wil. <f> And it was don þat whan þe aungelis paseden awei fro hem in to heuene, þe shepherdis spaken togedere, seiynge: Go wee til to Bethlem, and see wee þis word þat is mad whiche þe Lord made [f.34^v] and shewide to vs. And þei hastinge camen, and founden Marie and Joseph, and a ʒongchild putte in a cracche. Soþli þei seinge knewen of þe word, þat was seid to hem of þis child. And alle men þat hadden herd wondreden and of þese þingis þat weren seid to hem of þe schipherdis. Forsoþe Marie kepte alle þese wordis, beringe togidere in hir herte. And þe shepherdis turneden aʒeen, glorifiyngeand heriynge God in alle þingis, þat þei hadden herd and seen, as it was seid to hem.

I.IX

Lv [2:21] Et postquam consummati sunt dies octo ut circumcideretur puer uocatum est nomen eius Iesus quod uocatum est ab angelo prius quam in utero conciperetur.

And aftir þat eiʒte daies weren endid, þat þe child schulde be circumcidid, his name was clepid Jesu, whiche was clepid of þe aungil, bifore þat he was conseyued in þe wombe.

I.X

Mt [2:1–12] Cum ergo natus esset Iesus in Bethleem Iudeae in diebus Herodis regis ecce Magi ab oriente uenerunt Ierosolimam dicentes: Ubi est qui natus est rex Iudaeorum? Vidimus enim stellam eius in oriente et uenimus adorare eum. Audiens autem Herodes rex turbatus est et omnis Ierosolima cum illo; et congregans omnes principes sacerdotum et scribas populi sciscitabatur ab eis ubi Christus nasceretur. <2:5> At illi dixerunt ei: In Bethleem Iudeae. Sic | enim scriptum est per prophetam: Et tu Bethleem terra Iuda; nequaquam minima es in principibus Iuda; ex te enim exiet dux qui regat populum meum Israel. Tunc Herodes clam uocatis Magis diligenter didicit ab eis tempus stellae quae apparuit eis et mittens illos in Bethleem dixit: Ite et interrogate diligenter de puero; et cum inueneritis renuntiate mihi ut et ego ueniens adorem eum. Qui cum audissent regem abierunt. Et ecce stella quam uiderant in oriente antecedebat eos usque dum ueniens staret supra ubi erat puer. <2:10> Uidentes autem stellam gauisi sunt gaudio magno ualde. Et intrantes domum inuenerunt puerum cum Maria matre eius et procidentes adorauerunt eum; et apertis thesauris suis optulerunt ei munera aurum thus et mirram. Et responso accepto in somnis ne redirent ad Herodem per aliam uiam reuersi sunt in regionem suam.

Therfore whan Jesu was born in Bethlem of Jude in þe daiesof king Eroude, lo, kingis camen fro þe est to [f.35^r] Ierusalem seiynge: Wher is he þat is born king of Iewis? Forsoþe wee han seen his sterre in þe est, and wee comen to worschipen him. Soþli king Eroude,heringe, was troublid, andal Ierusalem with hym. And he gederinge togiderealle þe princes of prestis, and þe scribis of þe puple, enquerede of hem where Crist schulde be born. And þei seiden to him: In Bethlem of Juda. For so it is writen bi a profete: And þou Bethlem, þe lond of Juda, art not þe leste in þe princes of Juda. For of þee a duk shal gon out, þat shal gouerne my puple Israel. Þanne, þe kingis clepid, Eroude leride bisili of hem þe tyme of þe sterre þat aperide to hem. And he sendinge hem in to Bethlem seide: Go ʒee and axeþ bisili of þe child. And whanne ʒee han founden, telle ʒee aʒeen to me, þat and I comynge worschipe him. Whiche, whan þei hadden [f.35^v] herd þe king,wenten forþ. And lo, þe sterre whiche þei seʒen in þe est wente biforn hem, til þat it comynge stod aboue, where þe child was. Forsoþe þei seinge þe sterre ioyeden with a wol gret ioʒe. And þei entringe in to þe hous founde þe child with Marie, his modir. And þei fallinge doun worschipiden him. And her tresores opened þei offriden to him ʒiftis:gold, encens, and myrre. And answere taken in slep þat þei schulden not turnen aʒeen to Eroude, þei turneden aʒeen bi an oþir weie in to þer kuntre.

I.XI

Mt [2:13] Qui cum recessissent Lv [2:22–39] posteaquam impleti sunt dies purgationis eius secundum legem Moysi tulerunt illum in Jerusalem ut sisterent eum Domino sicut scriptum est in lege Domini: Quia omne masculinum adaperiens uuluam sanctum Domino uocabitur et ut darent hostiam secundum quod dictum est in lege Domini: par turturum aut duos pullos columbarum. <2:25> Et ecce homo erat in Jerusalem cui nomen Symeon et homo iste iustus et timoratus expectans consolationem Israel et Spiritus Sanctus erat in eo et responsum acceperat ab Spiritu Sancto non uisurum se mortem nisi prius uideret Christum Domini. Et uenit in Spiritu in templum. Et cum inducerent puerum Iesum parentes eius ut facerent secundum consuetudinem legis pro eo et ipse accepit eum in ulnas suas et benedixit Deum et dixit: Nunc dimittis seruum tuum Domine secundum uerbum tuum in pace <2:30> quia uiderunt oculi mei salutare tuum quod parasti ante faciem omnium populorum lumen ad reuelationem gentium et gloriam plebis tue Israel. Et erat pater eius et mater mirantes super his quae dicebantur de illo. Et benedixit illis Symeon et dixit ad Mariam matrem eius: Ecce positus est hic in ruinam et resurrectionem multorum in Israel et in signum cui contradicetur; et tuam ipsius animam pertransibit gladius ut reuelentur ex multis cordibus cogitationes. Et erat Anna prophetissa filia Phanuel de tribu Aser. Haec processerat in diebus multis et uixerat cum uiro suo annis septem a uirginitate sua; et haec uidua usque ad annos octoginta quattuor quae non discedebat de templo ieiuniis et obsecrationibus seruiens nocte ac die. Et haec ipsa hora superueniens confitebatur Domino et loquebatur de illo omnibus qui expectabant redemptionem Jerusalem. Et ut perfecerunt omnia secundum legem Domini reuersi sunt in Galileam in ciuitatem suam Nazareth.

And whan þei hadden gon awei, aftir þat þe daies of purgacioun of Marie weren fild bi Moises lawe, þei tokin him into Ierusalem, þat þei schulden offrin him to þe Lord, as it is writen in þe lawe of þe Lord: For eche male kinde openynge þe priue wombe, to gon out, shal be clepid holito þe Lord, and þat þeischulden ʒyuen an offring, vpe þat it is seid in þe lawe [f.36^r] of þe Lord a peire of turtris or twei culuer briddis. And lo, a man was in Ierusalem, to whom þe name Simeon. And þis man was just and dredful, abidinge þe coumfort of Israel. And þe Holi Gost was in hym. And he hadde taken answere of þe Holi Gost, þat he schulde not seen deþ no but he seʒe first þe Crist of þe Lord. And he cam in spirit in to þe temple. And whan his fadir and modir ledden in þe child Jesu, þat þei schulden don vpe þe custum of lawe for him, and he tok hym in to his armes. And he blissede God,and seide: Lord now þou leuest þi seruaunt vpe þi word in pes; for myn eʒen han seen þin helþe, which þou hast maad redi bifore þe face of alle puplis; liʒt to þe shewing of heþene men, and glorie of þi puple Israel. <h> And his fadir and modir weren wondringe on þese þingis þat weren seid of him. And Symeon blissede hem, and seide to Marie his modir: Lo, þis is set in to þe falling [f.36^v] and in to þe rising aʒeen of monye men in Israel, and into a tokne to whom it schal ben aʒen seid. And a swerd shal passe bi þin owne soule, þat thouʒtis be schewid of manye hertis. And Anne was a profetesse, þe douʒtir of Fanuel of þe lynage of Aser. And she hadde go forþ in manye daies, and hadde lyued with hir housbonde seuen ʒeer fro hire maidenhood. And þis was a widewe til to foure score ʒeer and foure which departide not fro þe temple, seruynge nyʒt and day to fastyngis and bisechyngis. And þis aboue comynge in þilke our, knowlechide to þe lord. And spak of hym to alle men þat han abide þe redempcioun of Israel. And as þei hadden parfitly don alle þingis bi þe lawe of þe lord. Þei turneden aʒen into Galile, into hire citee Naʒareþ.

I.XII

Mt [2:13–15] Et ecce angelus Domini apparuit in somnis Ioseph dicens: Surge et accipe puerum et matrem eius et fuge in Egyptum et esto ibi usque dum dicam tibi; futurum est enim ut Herodes querat puerum ad perdendum eum. Qui consurgens accepit puerum et matrem eius nocte et secessit in Egyptum et erat ibi usque ad obitum Herodis ut adimpleretur quod dictum est a Domino per prophetam dicentem: Ex Egypto uocaui filium meum.

And lo, an aungel of þe lord aperide in sleep to Ioseph and seide: Rise þou and take þe child and his modir and fle into Egipt and be þou þere til þat I seie to þee: Soþely, it is to comynge þat Eroude seke þe child forto lese hym. Which Ioseph, risynge, toke þe child and his modir bi nyʒte and wente into Egipt and was þere til to þe deeþ of Eroude, þat þe þing schulde be fulfillid þat was seid of þe lord bi þe prophete, seiynge: Fro Egipt I haue clepid my sone.

I.XIII

Mt [2:16–18] Tunc Herodes uidens quoniam illusus esset a Magis iratus est ualde et mittens occidit omnes pueros qui erant in Bethleem et in omnibus finibus eius a bimatu et infra secundum tempus quod exquisierat a Magis. Tunc adimpletum est quod dictum est per Ieremiam prophetam dicentem: Uox in Rama audita est ploratus et ululatus multus: Rachel plorans filios suos et noluit consolari quia non sunt.

Þanne Eroude, seynge þat he was scorned of þe kyngis, was gretly wroþ. And he, sendynge, killide alle childryn þat weren in Betlem and in alle coostis þereof fro twey ʒere age and wiþinne. Vp þe tyme þat he hadde enquerid of þe kyngis. þanne þe þing was fillid þat was seid bi Jeremye þe prophete, seiynge: A vois was herd an hiʒe, wepynge and myche weilyng. Rachel, bi wepynge here sones, and she wolde not be comforted, for þei ben not.

I.XIIII

Mt [2:19–23] Defuncto autem Herode ecce apparuit angelus Domini in somnis Ioseph in Egypto dicens: Surge et accipe puerum et matrem eius et uade in terram Israel; defuncti sunt enim qui querebant animam pueri. Qui consurgens accepit puerum et matrem eius et uenit in terram Israel. Audiens autem quod Archelaus regnaret in Iudea pro Herode patre suo timuit illo ire; et ammonitus in somnis secessit in partes Galilee et ueniens habitauit in ciuitate quae uocatur Nazareth ut adimpleretur quod dictum est per Prophetas: Quoniam Nazareus uocabitur.

Soþely, Eroude deed, lo, an aungel of þe lord apperide in sleep to Ioseph in Egipt, seiynge: Rise þou and take þe childe and his modir, and go into þe lond of Israel for þei þat soften be lif of þe child ben deed. Which Ioseh, risynge, took þe child and his modir and cam into þe lond of Israel. Forsoþe, he, herynge þat Archelawis regnede in Judee, for Eroude, his fadir, drede to go þedur. And he, monestid in sleep, wente into þe parties of Galilee. And he comynge dwellide in a citee which is clepid Naʒareth þat þe þing schulde be fillid þat was seid bi þe prophetis, for he schal be clepid Naʒareþ.

I.XV

Lv [2:40–52] Puer autem Iesus crescebat et confortabatur plenus sapientia; et gratia Dei erat in illo. Et ibant parentes eius per omnes annos in Jerusalem in die solempni Pasche. Et cum factus esset Iesus annorum duodecim ascendentibus illis Ierosolimam secundum consuetudinem diei festi consummatisque diebus cum redirent remansit puer Iesus in Jerusalem et non cognouerunt parentes eius. Existimantes autem illum esse in comitatu uenerunt iter diei et requirebant eum inter cognatos et notos <2:45> et non inuenientes regressi sunt in Jerusalem requirentes eum. Et factum est post triduum inuenerunt illum in templo sedentem in medio doctorum audientem illos et interrogantem eos; stupebant autem omnes qui eum audiebant super prudentia et responsis eius. Et uidentes admirati sunt et dixit Mater eius ad illum: Fili quid fecisiti nobis sic? Ecce pater tuus et ego dolentes querebamus te. Et ait ad illos: Quid est quod me querebatis? Nesciebatis quia in his quae Patris mei sunt oportet me esse? <2:50> Et ipsi non intellexerunt uerbum quod locutus est ad illos. Et descendit cum eis et uenit Nazareth et erat subditus illis. Et mater eius conseruabat omnia uerba haec: in corde suo. Et Iesus proficiebat sapientia etate et gratia apud Deum et homines.

Soþely, þe child wexide and was coumfortid ful of wisdom. And þe grace of God was in hym. And his fadir and modir wenten bi alle ʒeris in to Ierusalem in þe solempne day of Paske. And whanne Jesu was maad of twelue ʒeeris, hem stiʒynge in to Ierusalem, vp þe custum of þe feeste dai. And þe daies endid whanne þei turnyden aʒen þe child Jesu dwellide in Ierusalem. And his fadir and modir knewen not. Forsoþe, þei gessynge hym to be in þe felowschip camen þe wey of a day and hym among his cosyns, and knowun. And þei not fyndyng wenten aʒen in to Ierusalem sekynge hym. And it was don, after þe þridde dai þei founden hym in þe temple, sittynge in þe myddel of doctors, heerynge hem and axynge hem. Soþely, alle men þat herden hym wondriden on þe prudence and answeris of hym. And þei seynge wondriden. And his modir seide to hym: Sone, what hast þou don to us þus? Lo, þi fadir and J, sorwynge, han souʒt þee. And he seide to hem: What is it þat ʒe souʒten me? Wiste ʒe not for in þo þingis þat ben of my fadir it bihoueþ me to be? And þei vndirstonden not þe word which he spak to hem. And he cam doun wiþ hem and cam to Naʒareth and was suget to hem. And his modir kepte alle þese wordis, berynge togidre in hire herte. And Jesu profitide in wisdom, age and grace anentis god and men.

II.I

Lv [3:1–2] Anno autem quintodecimo imperii Tiberii Cesaris procurrante Pontio Pilato Iudeam tetrarcha autem Galileae Herode Philippo autem fratre eius tetrarcha Iturie et Trachonitidis regionis et Lisania Abilinae tetrarcha sub principibus sacerdotum Anna et Caipha factum est uerbum Domini super Iohannem Zacharie filium in deserto. Io [1:6–13] Fuit homo missus a Deo cui nomen erat Iohannes; hic uenit in testimonium ut testimonium perhiberet de lumine ut omnes crederent per illum. Non erat ille lux sed ut testimonium perhiberet de lumine. Erat lux uera quae illuminat omnem hominem uenientem in hunc mundum. <1:10> In mundo erat et mundus per ipsum factus est et mundus eum non cognouit. In propria uenit et sui eum non receperunt. Quotquot autem receperunt eum dedit eis potestatem filios Dei fieri his qui credunt in nomine eius qui non ex sanguinibus neque ex uoluntate carnis neque ex uoluntate uiri sed ex Deo nati sunt.

Forsoþe in þe fiftenþe ʒer of þe empire of Tiberie emperour, Pilat of Pounce gouernynge Jude, soþli Eroude prince of Galile, Filip forsoþe his broþir, prince of Jturie and of þe kuntre of Trachon, and Lisanye prince of Abilyne vndir þe princes of prestis Annas and Caifas, þe word of þe Lord was mad on Jon, þe sone of ʒacharie, in desert. A man was sent of God, to whom þe name was Jon. Þis mon cam in to witnessinge, þa[t] he schulde bern witnessing of liʒt, þat alle men schulden bileuen bi him. He was not þe liʒt, but þat he schulde bern witnessing of þe liʒt. Jt was verre liʒt whiche liʒtneþ eche man comynge in to þis world. He was in þe world, and þe [f.39^r] world was maad bi him, and þe world knew not him. He cam in to his owne þingis, and hise resceyueden not him. Forsoþe hou manye euere resceyueden hym, he ʒaf to hem power to be maad þe sones of God, to hem þat beleuen in his name. Whiche not of blodis, neiþir of þe wil of flesch, neiþir of þe wil of man, but ben born of God.

II.II

Mr [1:4] Fuit Iohannes Mt [3:1] Baptista Mr [1:4] baptizans et Mt [3:1–2] praedicans in deserto Iudeae et dicens: Penitentiam agite; appropinquauit enim regnum caelorum. Lv [3:3] Et uenit in omnem regionem Iordanis praedicans baptismum penitentiae in remissionem peccatorum. Mt [3:3] Hic est enim qui dictus est per Ysaiam prophetam dicentem: Vox clamantis in deserto: Parate uiam Domini rectas facite semitas eius. Lv [3:5–6] Omnis uallis implebitur et omnis mons et collis humiliabitur; et erunt praua in directa et aspera in uias planas: et uidebit omnis caro salutare Dei. Mt [3:4–6] Ipse autem Iohannes habebat uestimentum de pilis camelorum et zonam pellitiam circa lumbos suos; esca autem eius erat locuste: et mel siluestre. <3:5> Tunc exiebat ad eum Ierosolima et omnis Iudea et omnis regio circa Iordanen et baptizabantur in Iordane Mr [1:5] flumine Mt [3:6–10] ab eo confitentes peccata sua. Uidens autem multos Phariseorum et Saduceorum uenientes ad baptismum suum dixit eis: Progenies uiperarum quis demonstrauit uobis fugere a futura ira? Facite ergo fructum dignum penitentiae. Et ne uelitis dicere intra uos: Patrem habemus Abraham; dico enim uobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahae. <3:10> Iam enim securis ad radicem arborum posita est: omnis ergo arbor que non facit fructum | bonum excidetur et in ignem mittetur. Lv [3:10–14] Et interrogabant eum turbe dicentes: Quid ergo faciemus? Respondens autem dicebat illis: Qui habet duas tunicas det non habenti; et qui habet escas similiter faciat. Uenerunt autem et publicani ut baptizarentur et dixerunt ad illum: Magister quid faciemus? At ille dixit ad eos: Nichil amplius quam quod constitutum est uobis faciatis. Interrogabant autem eum et milites dicentes: Quid faciemus et nos? Et ait illis: Neminem concutiatis neque calumpniam faciatis et contenti estote stipendiis uestris.

Jon Baptist was baptisinge and prechinge in desert of Jude, and seiynge: Do ʒee penaunce, for þe rewme of heuenes haþ neʒhid. And he cam in to þe kuntre of Jordan, prechinge þe baptem of penaunce in to remysseoun of synnes. Forsoþe þis is he whiche is seid bi Isaie þe profete, seiynge: þe voies of a criere in desert: Make ʒee redi þe weie of þe Lord, make ʒee riʒtful his paþis. Eche valei shal be fild, and eche mounteyn and litil hil shal be mad lowʒ. And shreude þingis shuln ben in to dressid þingis, and scharpe þingis [f.39^v] in to pleyne weies. And eche man shal seen þe helþe of God. Forsoþe þilke Jon hadde a cloþ of þe heres of camailis, and a girdil of skin aboute his lendis. Soþli his mete was locustis and hony of þe wode. Þanne Ierusalem wente out to hym,and al Jude, and al þe kuntre aboute Jordan; and þei weren baptisid of hym in Jordan, in þe flod, knoulechinge her synnes. Soþli he, seinge manye of þe Fariseis and of þe Saduceis comynge to his baptem, seide to hem: Generacouns of edderes, who haþ shewid to ʒou to flee þe wraþe to comen? þerfore do ʒee worþi frutis of penaunce. And nyle ʒee seyn withinne ʒou: Wee han þe fadir Abraham. Soþli I sei to ʒou for God is myʒti to reisen of þese stones þe sones of Abraham. For now þe ax is put to þe roote of þe tre. Soþli eche tre þat makiþ not good frut shal be kit doun, and shal be sent in to fier. And þe kumpanyes axiden hym, seiynge: What þerfore shuln [f.40^r] wee do? Soþli he answeringe seide to hem: He þat haþ two coetis, ʒif to hym þat haþ noon. And he þat haþ metis, do in lic maner. Soþli and puplecanes camen to be baptisid, and þei seiden to hym: Maistir, what shul wee do? And he seide to hem: Do ʒee no thing more þan þis þat is ordeyned to ʒou. Forsoþe also kniʒtis axiden him, and seiden: What shuln also wee do? And he seide to hem: Smyte ʒee wrongfulli no man, neiþir make ʒee fals caleng; and be ʒee paied with ʒoure soudis.

II.III

Lv [3:15] Existimante autem populo: et cogitantibus omnibus in cordibus suis de Iohanne ne forte ipse esset Christus Io [1:19–26] miserunt Iudaei ab Ierosolimis sacerdotes et Leuitas ad eum ut interrogarent eum: Tu quis es? <1:20> Et confessus est et non negauit; et confessus est: Quia non sum ego Christus. Et interrogauerunt eum: Quid ergo? Helias es tu? Et dixit: Non sum. Propheta es tu? Et respondit: Non. Dixerunt ergo ei: Quis es? Ut responsum demus his qui miserunt nos? Quid dicis de te ipso? Ait: Ego uox clamantis in deserto: Dirigite uiam Domini sicut dixit Ysaias propheta. Et qui missi fuerant erant ex Phariseis; <1:25> et interrogauerunt eum et dixerunt ei: Quid ergo baptizas si tu non es Christus neque Helias neque propheta? Respondit eis Iohannes dicens: Mt [3:11] Ego quidem baptizo uos in aqua in penitentiam. Io [1:26–27] Medius autem uestrum stetit quem uos non scitis ipse est qui post me uenturus est qui ante me factus est Mt [3:11] forcior me Io [1:27] cuius ego non sum | dignus Mr [1:7] procumbens Lv [3:16] soluere corrigiam calciamentorum eius; Mt [3:11] neque calciamenta portare; ipse uos baptizabit in Spiritu Sancto et igni Lv [3:17–18] cuius uentilabrum in manu eius et purgabit aream suam et congregabit triticum in horreum suum paleas autem comburet igni inextinguibili. Multa quidem et alia exhortans: euuangelizabat populo. Io [1:28] Haec in Bethania facta sunt trans Iordanen ubi erat Iohannes baptizans.

Forsoþe al þe puple gessinge, and alle men þenkinge in her hertis of Jon, lest par auenture he were Crist, Jewis senten fro Ierusalem prestis and deknes to hym, þat þei schulden axen him: Who art þou? And he knoulechide and denyede not. And he knoulechide: For I am not Crist. And þei axeden him: What þerfore? Art þou Elie? And he seide: I am [f.40^v] not. Art þou a profete? And he answerde: Nai. Þerfore þei seiden to hym: Who art þou? þat wee ʒyue an answere to hem þat senten vs? What seist þou of þi self? He seide: I a voies of a criere in desert. Dresse ʒee þe veies of þe Lord, as Jsaie þe profete seide. And þei þat weren sent weren of þe Fariseis. And þei axiden him, and seidento him: What þerfore baptisest þou, if þou art not Crist, neiþir Elie, neiþir þe profete? Jon answerde to hem and seide: Soþli I baptise ʒou in watir in to penaunce. Soþli þe myddel man of ʒou stod whom ʒee knowen not. He it is þat shal comen aftir me whiche is mad bifore me, for he was þe formere þan J, strengere þan J; of whom J, bowinge, am not worþi to vnbinden þe lace of his shon, neiþir to bern his shon. He schal baptisen ʒou in þe Holi Gost and in fier. Whos fan in his hond, and he schal clense his corn flor. And he shal gaderen whete in to his berne. Soþli he shal brenne chaffis in fier vnquenchable. [f.41^r] Forsoþe and he monestinge manye oþire þingis, prechide to þe puple. Þese þingis weren don in Bethanye ouer Jordan, where Jon was baptisinge.

II.IIII

Mr [1:9] Et factum est in diebus illis uenit Iesus a Nazareth Galilee Mt [3:13–15] in Iordanen ad Iohannem ut baptizaretur ab eo. Iohannes autem prohibebat eum dicens: Ego a te debeo baptizari et tu uenis ad me? <3:15> Respondens autem Iesus dixit ei: Sine modo sic enim decet nos implere omnem iustitiam. Tunc dimisit eum Mr [1:9] et baptizatus est Iesus in Iordane ab Iohanne. Mt [3:16] Baptizatus autem confestim ascendit de aqua. Lv [3:21] Factum est autem cum baptizaretur omnis populus et Iesu baptizato et orante Mt [3:16] ecce aperti sunt ei celi et uidit Spiritum Dei descendentem Lv [3:22] corporali specie Mt [3:16] sicut columbam uenientem super se Mr [1:10] et manentem in ipso. Mt [3:17] Et ecce Lv [3:22] uox de caelo facta est Mt [3:17] dicens: Lv [3:22] Tu es Filius meus dilectus; in te Mt [3:17] bene Lv [3:22–38] complacuit mihi. Et ipse Iesus erat incipiens quasi annorum triginta ut putabatur filius Ioseph qui fuit Heli qui fuit Matthat qui fuit Leui qui fuit Melchi qui fuit Iannae qui fuit Ioseph <3:25> qui fuit Mathathiae qui fuit Amos qui fuit Naum qui fuit Esli qui fuit Nagge | qui fuit Maath qui fuit Mathathie qui fuit Semei qui fuit Ioseph qui fuit Iuda. qui fuit Iohanna qui fuit Resa qui fuit Zorobabel qui fuit Salathiel qui fuit Neri qui fuit Melchi qui fuit Addi qui fuit Cosam qui fuit Elmodan qui fuit Er qui fuit Iesu qui fuit Heliezer qui fuit Iorim qui fuit Mathath qui fuit Leui <3:30> qui fuit Simeon qui fuit Iuda qui fuit Ioseph qui fuit Iona qui fuit Heliachim qui fuit Melcha qui fuit Menna qui fuit Mathatha qui fuit Nathan qui fuit Dauid qui fuit Iesse qui fuit Obeth qui fuit Booz qui fuit Salmon qui fuit Naason qui fuit Aminadab qui fuit Aram qui fuit Esrom qui fuit Phares qui fuit Iudae qui fuit Iacob qui fuit Ysaac qui fuit Abrahae qui fuit Thare qui fuit Nachor <3:35> qui fuit Seruch qui fuit Ragau qui fuit Phaleg qui fuit Eber qui fuit Sale qui fuit Cainan qui fuit Arphaxath qui fuit Sem qui fuit Noe qui fuit Lamech qui fuit Matusale qui fuit Enoch qui fuit Iarech qui fuit Malalehel qui fuit Cainan qui fuit Enos qui fuit Sed qui fuit Adam qui fuit Dei.

And it was don in þo daies, Jesu cam from Naʒareth of Galile in to Jordan to Jon, þat he shulde ben baptisid of him. Soþli Jon forbed him and seide: I owe to be cristned of þee, and þou comest to me? Forsoþe Jesu answeringe seide to him: Suffre þou now. For so it bicomeþ vs to fillen alle riʒtfulnesse. Þanne Jon leet him. And Jesu was cristned of Jon in Jordan. Forsoþe Jesu cristned steʒede anoon fro þe watir. <f> Forsoþe it was don, whan al þe puple was cristned; and, Jesu cristned and preʒinge, lo, heuenes weren opened to him. And he sauʒ þe spirit of God comynge doun in bodili licnesse as a culuer, and comynge on hym, and dwellinge in him. And lo, a vois was maad fro heuenes, seiynge: þou art my loued sone, in þee it haþ [f.41^v] plesid to me wel. And Jesu him self was bigynnynge as of þritti ʒer, þat he was gessid þe sone of Joseph. Whiche was of Eli. Whiche was of Mathat. Whiche was of Leuy. Þat was of Melchi. Þat was of Jamne. Þat was of Joseph. Þat was of Matatie. Þat was of Amos. Þat was of Naum.þat was of Helli. Þat was of Nagge. Þat was of Maath. Þat was of Matatie. Þat was of Semei. Þat was of Ioseh. Þat was of Juda. Þat was of Johanna. Þat was of Resa. Þat was of Sorobabel. Þat was of Salatiel. Þat was of Nery. Þat was of Melchi. Þat was of Addi. Þat was of Cosan. Þat was of Elmadan. Þat was of Her. Þat was of Jesu. Þat was of Eleasar. Þat was of Jorym. Þat was of Mathath. Þat was of Leuy. Þat was of Symeon. Þat was of Juda. Þat was of Ioseh. Þat was of Jona. Þat was of Eliachim. Þat was of Melcha. Þat was of Menna. Þat was of Matatha. Þat was of Nathan. Þat was of Dauid. Þat was of Jesse. Þat was of Obeth. Þat was of Booʒ. Þat was of Salmon. Þat was of Nason. Þat was of [f.42^r] Amynadab. Þat was of Aram. Þat was of Esrom. Þat was of Fares. Þat was of Judas. Þat was of Jacob. Þat was of Isaac. Þat was of Abraham. Þat was of Thare. Þat was of Nachor. Þat was of Seruth. Þat was of Ragau. Þat was of Faleg. Þat was of Heber. Þat was of Sale. Þat was of Caynan. Þat was of Arfaxath. Þat was of Sem. Þat was of Noe. Þat was of Lameth. Þat was of Matusale. Þat was of Enoch. Þat was of Jared. Þat was of Malaleel. Þat was of Caynan. Þat was of Enos. Þat was of Seth. Þat was of Adam. Þat was of God.

II.V

Lv [4:1] Iesus autem plenus Spiritu Sancto regressus est ab Iordane et Mr [1:12] statim Mt [4:1] tunc ductus est in desertum a Spiritu ut temptaretur a Diabolo. Mr [1:13] Et erat in deserto quadraginta diebus et quadraginta noctibus et temptabatur a Sathana. Lv [4:2] Et nichil manducauit in diebus illis. Mr [1:13] Eratque cum bestiis et angeli ministrabant ei. Mt [4:2–3] Et cum ieiunasset quadraginta diebus et quadraginta noctibus postea esuriit. Et accedens temptator Lv [4:3] Diabolus Mt [4:3–4] dixit ei. Si Filius Dei es dic ut lapides isti panes fiant. Qui respondens Lv [4:4] ad illum Mt [4:4] dixit: Scriptum est: Lv [4:4] Quia Mt [4:4] non in solo pane uiuit homo sed in omni uerbo quod procedit de ore Dei. [Mt 4:8] Iterum assumpsit eum Dia|bolus Lv [4:5] et duxit illum Mt [4:8] in montem excelsum ualde et ostendit ei Lv [4:5] in momento temporis Mt [4:8–9] omnia regna mundi et gloriam eorum et dixit illi: Lv [4:6–7] Tibi dabo potestatem hanc uniuersam et gloriam illorum quia mihi tradita sunt et cui uolo do illa: tu ergo si Mt [4:9] cadens Lv [4:7] adoraueris coram me erunt tua omnia. Mt [4:10] Tunc Lv [4:8] respondens Iesus dixit illi: Mt [4:10] Uade Sathana! Scriptum est enim: Dominum Deum tuum adorabis et illi soli seruies. [Mt 4:5] Tunc assumpsit eum Diabolus Lv [4:9] et duxit illum Mt [4:5] in sanctam ciuitatem Lv [4:9] Jerusalem Mt [4:5–6] et statuit eum supra pinnaculum templi et dixit ei: Si Filius Dei es mitte te Lv [4:9–12] hinc deorsum. <4:10> Scriptum est enim quod angelis suis mandauit de te ut conseruent te et quia in manibus tollent te ne forte offendas ad lapidem pedem tuum. Et respondens Mt [4:7] ait illi Iesus rursum scriptum est non temptabis Dominum Deum tuum. Lv [4:13] Et Mt [4:11] tunc Lv [4:13] consummata omni temptatione Mt [4:11] reliquit eum Diabolus Lv [4:13] usque ad tempus Mt [4:11] et ecce angeli accesserunt et ministrabant ei.

Forsoþe Iesu ful of þe Holi Gost turnede aʒeen fro Jordan and anoon þanne he was led of þe sþirit in to desert: þat he schulde be temptid of þe deuel. And he was in desert fourty daies and fourty nyʒtis: and was temptid of Sathanas. And he eet no þing in þo daies. And he was with bestis: and aungiles serueden to hym / And whan he hadde fastid xl daies and fourti nyʒt: aftirward he hungride / And þe | temptere neiʒhinge þe deuel: seide to hym / If þou art þe sone of God: sei þat þese stones be mad loues / Which answeringe seide to hym: / Jt is writen: For a man lyueþ not in bred alone: but in eche word þat comeþ forþ of Godis mouþ / Eft þe deuel toc hym: and ledde him in to a wol heiʒ hil. and shewide to him in a moment of tyme. alle þe rewmes of þe world and þe glorie of hem / And þe deuel seide to him / J shal ʒeue to þee al þis þower. and þe glorie of þo rewmes: for þo ben ʒouen to me. and to whom I wile I ʒyue þo / þerfore if þou fallinge doun shalt worschipe bifore me: alle schul be þine / Þanne Iesu answeringe: seide to hym: Go Sathanas / For it is writen: / þou schalt worschipen þe Lord þi God: and þou shalt serue to him alone / þanne þe deuel toc hym. and ledde him in to þe holi cite Ierusalem: and sette him on þe pynacle of þe temple. and seide to hym / If þou art þe sone of God: send þee fro henes doun / For it is writen for he comaundide of þee to his aungelis: þat þei kepe þee / and þat þei take þee in hondis: lest parauenture þou hirte þi fot at a ston / And Iesu answeringe seide eft to hym / Jt is writen / þou shalt not temþte þe Lord þi God. And þanne al temptacioun endid: þe deuel lefte hym til to a tyme / And lo aungelis neiʒheden and serueden to hym.

II.VI

Io [1:29–34] Altera die uidit Iohannes Iesum uenientem ad se et ait: Ecce agnus Dei ecce qui tollit peccata mundi. <1:30>Hic est de quo dixi: Post me uenit uir qui ante me factus est quia prior me erat. Et ego nesciebam eum sed ut manifestetur in Israel propterea ueni ego in aqua baptizans. Et testimonium perhibuit Iohannes dicens: Quia uidi Spiritum descendentem quasi columban de celo et mansit super eum; et ego nesciebam eum sed qui misit me baptizare in aqua ille mihi dixit: Super quem uideris Spiritum descendentem et manentem super eum | hic est qui baptizat in Spiritu Sancto. Et ego uidi et testimonium perhibui quia hic est Filius Dei.

An oþir dai Jon saw Iesu comynge to hym: and <he> seide: Lo þe lomb of God: lo whiche doþ awei synnes of þe world / þis is he of whom I seide: aftir me comeþ a man . whiche is maad bifore me : for he was þe formere þan j. And I knew not him. But þat he be shewid in Israel. Þerfore J cam baptisinge in water. And Jon bar witnessing : seiyinge for I sauȝ þe spirit comynge doun . as a culuer fro heuene : and dwellinge on him / And J knewȝ not hym / but he þat sente me to baptisen in water : seide to me / On whom þou shalt seen þe spirit comynge doun and dwellinge on hym : þisit is þat baptisiþ in þe Holi Gost / And I sawȝ and bar witnessinge for þis is þe sone of God.

II.VII

Io [1:35–42] Altera die iterum stabat Iohannes et ex discipulis eius duo et respiciens Iesum ambulantem dicit: Ecce agnus Dei. Et audierunt eum duo discipuli loquentem et secuti sunt Iesum. Conuersus autem Iesus et uidens eos sequentes se dicit eis: Quid quaeritis? Qui dixerunt ei: Rabbi: quod dicitur interpretatum Magister: ubi habitas? Dicit eis: Uenite et uidete. Uenerunt et uiderunt ubi maneret et apud eum manserunt die illo; hora autem erat quasi decima. <1:40> Erat autem Andreas frater Symonis Petri unus ex duobus qui audierant a Iohanne et secuti fuerant Iesum. Inuenit hic primum fratrem suum Symonem et dicit ei: Inuenimus Messiam. Quod est interpretatum Christus. Et adduxit eum ad Iesum. Intuitus autem eum Iesus dixit: Tu es Symon filius Iohanna; tu uocaberis Cephas: quod interpretatur Petrus.

An oþir dai Jon stod, and tweie of his disciplis. And he biholdinge Jesu walkinge seide: Lo, þe Lomb of God. And two disciplis herden him spekinge, and þei sueden Jesu. SoþliIesu conuertid and, seinge hem suynge hym, seide to hem: What seken ʒee? Whiche seiden to him: Rabi, whiche interpretid is seid Maistir, where dwellest þou? He seide to hem: Come ʒee and see ʒee. Þei camen and seʒen where he dwellide; and þei dwelliden at him in þat dai. Soþli þe our was as þe tenþe. Soþli Andreu broþir of Simon Petir was oon of þe two þat herden of Jon and sueden hym. Þis fond first his broþir Simon, and he seide to him: Wee han founden Messie. Þat is interpretid Crist. And he ledde him to Jesu. Soþli Jesu, biholdinge him, seide: þou art Symon þe sone [f.44^r] of Johanna; þou shalt be clepid Cefas þat is interpretid Petir.

II.VIII

Io [1:43–51] In crastinum uoluit exire in Galileam et inuenit Philippum. Dicit ei Iesus: Sequere me. Erat autem Philippus a Bethsaida ciuitate Andreae et Petri. <1:45> Inuenit Philippus Nathanael et dicit ei: Quem scripsit Moyses in Lege et Prophetae inuenimus Iesum filium Ioseph a Nazareth. Et dicit ei Nathanael: A Nazareth | potest aliquid boni esse? Dicit ei Philippus: Ueni et uide. Uidit Iesus Nathanael uenientem ad se et dicit de eo: Ecce uere Israelita in quo dolus non est. Dicit ei Nathanael: Unde me nosti? Respondit Iesus et dixit ei: Prius quam te Philippus uocaret cum esses sub ficu uidi te. Respondit ei Nathanael et ait: Rabbi tu es Filius Dei tu es rex Israel! <1:50> Respondit Iesus et dixit ei: Quia dixi tibi: Uidi te sub ficu credis? Maius his uidebis. Et dixit ei: Amen amen dico uobis: Uidebitis celum apertum et angelos Dei ascendentes et descendentes supra Filium hominis.

Forsoþe on þe moru he wolde go in to Galilee, and he fond Filip. And Jesu seide to hym: Sue þou me. Soþli Filip was of Bethsaida, þe cite of Andrew and of Petir. Filip fond Natanael and he seide to him: Wee han founden Jesu, þe sone of Josep of Naʒareth, whom Moises wrot in þe lawe, and þe profetis. And Nathanael seide to him:Of Naʒareth mai sum good be? Filip seide to hym: Kum þou and see. Jesu saw Natanael comynge to hym, and seide of him: Lo vereli, a man of Israel, in whiche is no gile. Natanael seide to him: Wher of hast þou knowen me? Jesu answerde, and seide to him: Bifore þat Filip clepide þee, whan þou were vndir þe fige tree, I saw þee. Natanael answerde to hym, and seide: Maistir, þou art þe sone of God; þou art king of Israel. Jesu answerde, and seide to him: For I seide [f.44^v] to þee, I saw þee vndir þe fige tree, þou beleuest; þou shalt seen more þan þese þingis. And he seide to hym: Treuli I seie to ʒou, ʒee shuln seen heuene opened, and þe aungilis of God steʒinge and comynge doun on mannes sone.

II.IX

Io [2:1–11] Et die tercia nuptiae facte sunt in Chana Galilee et erat mater Iesu ibi; uocatus est autem Iesus et discipuli eius ad nuptias. Et deficiente uino dicit mater Iesu ad eum: Uinum non habent. Et dicit ei Iesus: Quid mihi et tibi est mulier? Nondum uenit hora mea. <2:5> Dicit mater eius ministris: Quodcumque dixerit uobis facite. Erant autem ibi lapideae hidriae sex positae secundum purificationem Iudeorum capientes singule metretas binas uel ternas. Dicit eis Iesus: Implete hidrias aqua. Et impleuerunt eas usque ad summum. Et dicit eis Iesus: Haurite nunc et ferte architriclino. Et tulerunt. Ut autem gustauit architriclinus aquam uinum factam et non sciebat unde esset ministri autem sciebant qui hauserant aquam | uocat sponsum architriclinus <2:10> et dicit ei: Omnis homo primum bonum uinum ponit et cum inebriati fuerint tunc id quod deterius est; tu autem seruasti uinum bonum usque adhuc. Hoc fecit initium signorum Iesus in Chana Galilee et manifestauit gloriam suam et crediderunt in eum discipuli eius.

And in þe þridde dai weddingis weren maad in þe Cane of Galile; and þe modir of Jesu was þere. Soþli Jesu was clepid, and his disciplis, to þe weddingis. And wyn failinge þe modir of Jesu seide to him: þei han not wyn. And Jesu seide to hire: What to me and to þee, womman? Myn our cam not ʒit. Þe modir of him seide to þe mynystris: What euere þing he shal seie to ʒou, do ʒee. Forsoþe þer weren set sixe stonene pottis, vpe þe clensing of Jewis,takinge eche two or þre mesuris. Jesu seide to hem: Fille ʒee þe pottis wiþ watir. And þei filden hem til to þe heiest part. And Jesu seide to hem: Drawe ʒee now, and bere ʒee to architriclyne. And þei token. And as architriclyne tastede þe watir mad wijn, and he wiste not wher [f.45^r] of it was, but þe mynystris wisten þat hadden drawe þe watir, architriclyne clepiþ þe spouse, and seiþ to him: Eche man settiþ first good wijn, and whan men be fild, þanne þat wijn þat is werse; but þou hast kept good wijn til to now. Jesu dide þis þe bigynnyng of signes in þe Cane of Galilee, and shewide his glorie. And his disciplis beleueden in to him.

II.X

Io [2:12–25] Post hoc descendit Capharnaum ipse et mater eius et fratres eius et discipuli eius et ibi manserunt non multis diebus. Et prope erat Pascha Iudeorum et ascendit Ierosolimam Iesus. Et inuenit in templo uendentes boues et oues et columbas et nummularios sedentes; <2:15> et cum fecisset quasi flagellum de funiculis omnes eiecit de templo oues quoque et boues et nummulariorum effudit es et mensas subuertit; et his qui columbas uendebant dixit: Auferte ista hinc et nolite facere domum Patris mei domum negotiationis. Recordati sunt uero discipuli eius quia scriptum est: Zelus domus tue comedit me. Responderunt ergo Iudaei et dixerunt ei: Quod signum ostendis nobis quia haec facis? Respondit Iesus et dixit eis: Soluite templum hoc et in tribus diebus excitabo illud. <2:20> Dixerunt ergo Iudaei: Quadraginta et sex annis edificatum est templum hoc et tu tribus diebus excitabis illud? Ille autem dicebat de templo corporis sui. Cum ergo resurrexisset a mortuis recordati sunt discipuli eius quia hoc dicebat et crediderunt Scripture et sermoni quem dixit Iesus. | Cum autem esset Ierosolimis in Pascha in die festo multi crediderunt in nomine eius uidentes signa eius quae faciebat. Ipse autem Iesus non credebat semet ipsum eis eo quod ipse nosset omnes <2:25> et quia opus ei non erat ut quis testimonium perhiberet de homine: ipse enim sciebat quid esset in homine.

Aftir þese þingis he cam doun to Cafarnaum and his modir and his breþiren and hise disciplis; and þei dwelten þere not manye daies. And þe pasch of Jewis was neeʒ. And Jesu steʒede to Ierusalem. And he fond in þe temple men sillinge oxen and shep and culueres, and chaungeris sittinge. And whan he hadde mad as a scourge of smale cordis he caste all out of þe temple. And oxen and shep. And he shedde out þe monei of chaungeres, and turnede vpsodoun þe bordis. And he seide to hem þat selden culueres: Take ʒee awei fro hennes þese þingis, [f.45^v] and nyle ʒee maken þe hous of my fadir an hous of marchaundie. Forsoþe his desciplis hadden mynde for it is writen: þe feruent loue of þin hows haþ eten me. Þerfore þe Jewis answerden, and seiden to hym: What signe shewest þou to vs, for þou dost þese þingis? Jesu answerde, and seide to hem: Vndo ʒee þis temple, and in þre daies I shal reisen it. Þerfore þe Jewis seiden to hym: Jn fourti and sixe ʒeer þis temple was bildid, and shalt þou reisen it in þre daies? Forsoþe he seide of þe temple of his bodi. Þerfore whan he hadde risen fro deade men his disciplis hadden mynde for he seide þis þing. And þei beleueden to þe scripture and to þe word þat Jesu seide. Forsoþe whan he was at Ierusalem in þe pasch in þe feste dai manye bileueden in his name, seynge þe signes of him whiche he dide. Soþli Jesu him self bileuede [f.46^r] not him self to hem for þat he knew alle men, and for it was not nede to hym þat eny man shulde bern witnessinge of man. Soþli he wiste what was in man.

II.XI

Io [3:1–21] Erat autem homo ex phariseis Nichodemus nomine princeps Iudeorum; hic uenit ad Iesum nocte et dixit ei: Rabbi scimus quia a Deo uenisti magister: nemo enim potest haec signa facere quae tu facis nisi fuerit Deus cum eo. Respondit Iesus et dixit ei: Amen amen dico tibi: Nisi quis natus fuerit denuo non potest uidere regnum Dei. Dicit ad eum Nichodemus: Quomodo potest homo nasci cum sit senex? Numquid potest in uentrem matris suae iterato introire et renasci? <3:5> Respondit ei Iesus: Amen amen dico tibi: Nisi quis renatus fuerit ex aqua et Spiritu non potest introire in regnum Dei. Quod natum est ex carne caro est; et quod natum est ex Spiritu spiritus est. Non mireris quia dixi tibi: Oportet uos nasci denuo. Spiritus ubi uult spirat et uocem eius audis sed non scis unde ueniat aut quo uadat; sic est omnis qui natus est ex Spiritu. Respondit Nichodemus et dixit ei: Quomodo possunt haec fieri? <3:10> Respondit Iesus et dixit ei: Tu es magister in Israel et haec ignoras? Amen amen dico tibi quia quod scimus loquimur et quod uidimus testamur et testimonium nostrum non accipitis. Si terrena dixi uobis | et non creditis quomodo si dixero uobis celestia credetis? Et nemo ascendit in caelum nisi qui de caelo descendit Filius hominis qui est in caelo. Et sicut Moyses exaltauit serpentem in deserto ita exaltari oportet Filium hominis <3:15> ut omnis qui credit in ipso non pereat sed habeat uitam aeternam. Sic enim dilexit Deus mundum ut Filium suum unigenitum daret ut omnis qui credit in ipso non pereat sed habeat uitam aeternam. Non enim misit Deus Filium suum in mundum ut iudicet mundum sed ut saluetur mundus per ipsum. Qui credit in eum non iudicatur; qui autem non credit iam iudicatus est quia non credidit in nomine unigeniti Filii Dei. Hoc est autem iudicium quia lux uenit in mundum dilexerunt homines magis tenebras quam lucem; erant enim eorum mala opera. <3:20> Omnis enim qui mala agit odit lucem et non uenit ad lucem ut non arguantur opera eius; qui autem facit ueritatem uenit ad lucem ut manifestentur opera eius quia in Deo sunt facta.

Forsoþe a man was of þe Fariseis, Nychodeme bi name, a prince of Jewis. He cam to Jesu in þe nyʒt and seide to him: Rabi, wee witen for of God þou hast comen a maistir. For no man mai do þese signes þat þou dost, no but God be with him. Jesu answerde and seide to him: Treuli, treuli, I sei to þee, no but a man be born eft he mai not seen þe reume of God. Nychodeme seide to him: Hou mai a man be born whan he is old? Wheþir he mai entren eft in to his modris wombe and be born aʒeen? Jesu answerde to him: Treuli, treuli, I seie to þee, no but a man be born aʒeen of watir and of þe Holi Gost he mai not entren in to þe rewme of God. Þe þing þat is born of [f.46^v] flesch is flesch. And þe þing þat is born of spirit is spirit. Wondre þou not for I seide to þee: It bihoueþ ʒou bi born aʒeen. Þe spirit breþiþ where he wile and þou herist his vois, but þou wost not fro whenes he comeþ or whidir he goþ. So is eche man þat is born of þe spirit. Nychodeme answerde, and seide to him: Hou moun þese þingis be don? Jesu answerde, and seide to hym: Art þou a maistir in Israeland knowist not þese þingis? Treuli, treuli, I sei to þee, for wee speken þe þing þat wee witen, and wee witnessen þe þing þat wee han seen; and ʒee taken not oure witnessing. Jf I haue seid erþeli þingis to ʒou, and ʒee beleuen not, hou jf I shal seie to ʒou heueneli þingis shuln ʒee beleuen? And no man steʒeþ in to heuene no but he þat cam doun fro heuene, manes sone whiche is in heuene. And as Moises reisede a serpent in [f.47^r] desert. So it bihoueþ mannes sone to be reised. Þat eche man þat beleueþ in to hym persche not but haue euere lastinge lif. Forsoþe God louede so þe world þat he ʒaf his one gendrid sone þat eche man þat bileueþ in to him persche not, but haue euere lastinge lif. Soþli God sent not his sone into þe world þat he dampne þe world; but þat þe world be saued bi him. He þat bileueþ in to him is not dampned. Forsoþe he þat bileueþ not is now dampned, for he bileueþ not in þe name of þe one gendrid sone of God. Soþli þis is þe dom, for liʒt cam in to þe world and men loueden more dercnesse þan liʒt. For her werkis weren euele. Soþli eche man þat doþ yuele hatiþ be liʒt and he comeþ not to þe liʒt þat his workis be not reproued. Soþely he þat doþ treuþe comeþ to þe Iiʒt þat his workis be schewid, for þo ben don in god.

II.XII

Io [3:22–36] Post haec uenit Iesus et discipuli eius in Iudeam terram illic demorabatur cum eis et baptizabat. Erat autem et Iohannes baptizans in Aenon iuxta Salim quia aquae multae erant illic et ueniebant et baptizabantur; nondum enim missus fuerat in carcerem Iohannes. <3:25> Facta est ergo questio ex discipulis Iohannis cum Iudeis de purificatione. Et uenerunt ad Iohannem et dixerunt ei: Rabbi qui erat tecum | trans Iordanen cui tu testimonium perhibuisti ecce hic baptizat et omnes ueniunt ad eum. Respondit Iohannes et dixit: Non potest homo accipere quicquam nisi fuerit ei datum. Ipsi uos testimonium mihi perhibetis quod dixerim: Ego non sum Christus sed quia missus sum ante illum. Qui habet sponsam sponsus est; amicus autem sponsi qui stat et audit eum gaudio gaudet propter uocem sponsi. Hoc ergo gaudium meum impletum est. <3:30> Illum oportet crescere me autem minui. Qui de sursum uenit supra omnes est; qui est de terra de terra est et de terra loquitur. Qui de caelo uenit supra omnes est; et quod uidit et audiuit hoc testatur et testimonium eius nemo accipit. Qui autem accipit eius testimonium signauit quia Deus uerax est. Quem enim misit Deus uerba Dei loquitur non enim ad mensuram dat Deus Spiritum. <3:35> Pater diligit Filium et omnia dedit in manu eius. Qui credit in Filium habet uitam aeternam; qui autem incredulus est Filio non uidebit uitam aeternam sed ira Dei super eum manet.

After þes þingis iesu cam and his disciplis in to þe lond of judee and þere he dwillide wiþ hem and cristenyde. Soþely iohn was baptisynge in ennon bisydis salym: for many watris weren þere and þei camen and weren baptisid: for John was not ʒit sent in to prysoun. soþely a question was maad of iohnys disciplis wiþ þe iewis of þe clensyng and þei camen to John: and seiden to hym: maister. Lo he baptisiþ þat was wiþ þee ouer Jordan • to whom þou hast bore witnessyng: and alle men comen to hym. John answeride and seide: a man may not take eny þing: no but it be ʒouen to hym fro heuene. Ʒe ʒou silf beren witnessyng to me: þat j seide: I am not crist but for y am sent bifore hym he þat haþ a spousesse: is þe spouse. Forsoþe a frend of þe spouse þat stondiþ and heriþ hym ioyeþ bi ioye for þe vois of þe spouse. Þefore in þis þing my ioye is fillid it bihouyþ hym for to wexe. Forsoþe me for to be maad lesse he þat cam fro aboue is aboue alle men. He þat is of þe erþe spekiþ of þe erþe, he þat comeþ fro heuen is aboue alle men and he witnessiþ þis þing which he saiʒ and herde and no man takiþ his witnessyng. Forsoþe he þat haþ take his witnessing haþ markid for god is soþfast forsoþe he whom god sente spekiþ þe wordis of god forsoþe not to mesure god ʒeueþ þe spirit þe fadir loueþ þe sone and he haþ ʒouen to hym alle þingis in his hond he þat bileueþ in to þe sone haþ euerelastyng lif. Forsoþe he þat is vn bileueful to þe sone schal not se euere lastyng lif but þe wraþe of god dwelliþ on hym.

II.XIII

Lv [3:19] Herodes autem tetrarcha cum corriperetur a Iohanne de Herodiade uxore Mr [6:17] Philippi fratris sui quia duxerat eam Lv [3:19–20] et de omnibus malis quae fecit Herodes adiecit et hoc supra omnia Mr [6:17] misit ac tenuit Iohannem Mt [14:3] et alligauit eum. Lv [3:20] et inclusit in carcere. Mt [14:4] Dicebat enim illi Iohannes: Mr [6:18–20] Non licet tibi habere uxorem fratris tui. Herodias autem insidiabatur illi et uolebat occidere | eum nec poterat: <6:20> Herodes enim metuebat Iohanen sciens eum uirum iustum et sanctum. Mt [14:5] Et uolens eum occidere timuit populum quia sicut prophetam eum habebant Mr [6:20] et custodiebat eum et audito eo multa faciebat et libenter eum audiebat.

Forsoþe whanne Eroude þe fourþe prynce was reproued of Iohn forsoþe Erodias þe wif of Filip his broþir for he hadde weddid hire and of alle þe yuelis whiche Eroude dide he addide also þis ouer alle. Ȼ he sente and held iohn and boond hym. and closide hym in prison for Iohn seide to hym it is not leful to þee to haue þe wif of þi broþir. Forsoþe Erodias settide aspies to hym ; and sche wolde kille hym . and myʒte not soþely Eroude dredde Iohn, knowynge hym a just man and holy and Eroude willynge to slee hym dredde þe peple for þei hadden hym as a prophete and Eroude kept hym and hym herde Eroude dide many þings and he herde hym gladly.

III.I

Mt [4:12] Cum autem audisset Iesus quod Iohannes traditus esset Io [4:1–3] ut cognouit quia audierunt Pharisaei quia Iesus plures discipulos facit et baptizat quam Iohannes – quamquam Iesus non baptizaret sed discipuli eius – reliquit Iudeam et iterum abiit Lv [4:14] in uirtute spiritus in Galileam. Io [4:4–54] Oportebat autem eum transire per Samariam. <4:5> Uenit ergo Iesus in ciuitatem Samariae que dicitur Sychar iuxta praedium quod dedit Iacob Ioseph Filio suo; erat autem ibi fons Iacob. Iesus ergo fatigatus ex itinere sedebat sic super fontem; hora autem erat quasi sexta. Uenit mulier de Samaria haurire aquam. Dicit ei Iesus: Da mihi bibere; discipuli enim eius abierant in ciuitatem ut cibos emerent. Dicit ergo ei mulier illa Samaritana: Quomodo tu Iudeus cum sis bibere a me poscis quae sum mulier Samaritana? Non enim coutuntur Iudaei Samaritanis. <4:10> Respondit Iesus et dixit ei: Si scires donum Dei et quis est qui dicit tibi: Da mihi bibere tu forsitan petisses ab eo et dedisset tibi aquam uiuam. Dicit ei mulier: Domine neque in quo haurias habes et puteus altus est; unde ergo habes aquam uiuam? Numquid tu maior es | patre nostro Iacob qui dedit nobis hunc puteum et ipse ex eo bibit et filii eius et peccora eius? Respondit Iesus et dixit ei: Omnis qui bibit ex aqua hac sitiet iterum; qui autem biberit ex aqua quam ego dabo ei non sitiet in aeternum. Sed aqua quam ego dabo ei fiet in eo fons aquae salientis in uitam aeternam. <4:15> Dicit ad eum mulier: Domine da mihi hanc aquam ut non sitiam neque ueniam huc haurire. Dicit ei Iesus: Uade uoca uirum tuum et ueni huc. Respondit ei mulier et dixit: Non habeo uirum. Dicit ei Iesus: Bene dixisti quia non habeo uirum. Quinque enim uiros habuisti et nunc quem habes non est tuus uir. Hoc uere dixisti. Dicit ei mulier: Domine uideo quia propheta es tu. <4:20> Patres nostri in monte hoc adorauerunt et uos dicitis quia Ierosolimis est locus ubi adorare oportet. Dicit ei Iesus: Mulier crede mihi quia uenit hora quando neque in monte hoc neque in Ierosolimis adorabitis Patrem. Uos adoratis quod nescitis; nos adoramus quod scimus quia salus ex Iudeis est. Sed uenit hora et nunc est quando ueri adoratores adorabunt Patrem in Spiritu et ueritate; nam et Pater tales querit qui adorent eum. Spiritus est Deus et eos qui adorant eum in Spiritu et ueritate oportet adorare. <4:25> Dicit ei mulier: Scio quia Messias uenit – qui dicitur Christus – cum ergo uenerit ille nobis annuntiabit omnia. Dicit ei Iesus: Ego sum | qui loquor tecum. Et continuo uenerunt discipuli eius et mirabantur quia cum muliere loquebatur; nemo tamen dixit: Quid queris aut quid loqueris cum ea? Reliquit ergo hydriam suam mulier et abiit in ciuitatem et dicit illis hominibus: Uenite et uidete hominem qui dixit mihi omnia quecumque feci; numquid ipse est Christus? <4:30> Exierunt de ciuitate et ueniebant ad eum. Interea rogabant eum discipuli dicentes: Rabbi manduca. Ille autem dixit eis. Ego cibum habeo manducare quem uos non scitis. Dicebant ergo discipuli eius ad inuicem: Numquid atulit aliquis ei manducare? Dicit eis Iesus: Meus cibus est ut faciam eius uoluntatem qui misit me ut perficiam opus eius. <4:35> Nonne uos dicitis quod adhuc quattuor menses sunt et messis uenit? Ecce dico uobis: Leuate oculos uestros et uidete regiones quia albae sunt iam ad messem; et qui metit mercedem accipit et congregat fructum in uitam aeternam ut et qui seminat simul gaudeat et qui metit. In hoc enim est uerbum uerum quia alius est qui seminat et alius est qui metit. Ego uos misi metere quod non uos laborastis; alii laborauerunt et uos in labores eorum introistis. Ex ciuitate autem illa multi crediderunt in eum Samaritanorum propter uerbum mulieris testimonium perhibentis quia | dixit mihi omnia quecumque feci. <4:40> Cum uenissent ergo ad illum Samaritani rogauerunt eum ut ibi maneret; et mansit ibi duos dies. Et multo plures crediderunt propter sermonem eius; et mulieri dicebant quia iam non propter tuam loquelam credimus; ipsi enim audiuimus et scimus quia hic est uere Saluator mundi.

Forsoþe whanne Jesu hadde herd for iohn was taken. as he knew for farisees herden . for iesu makiþ mo discipulis and baptiseþ þan iohn . þouʒ iesu baptiside not , but hys disciplis diden : he lefte judee and went eft in to galile in in þe virtu of þe spirit. [f.49^r] Forsoþe it bihouede him to passen bi Samarie. Þerfore Jesu cam in to a cite of Samarie, whiche is seid Sicar, biside þe feeld þat Jacob ʒaf to Joseph, his sone. Forsoþe þe welle of Jacob was þere. Soþli Jesu maad weri of þe iurnei sat þus on þe welle. Soþli þe our was as þe sixte. A womman cam fro Samarie for to drawen watir. Jesu seide to hir: ʒyue þou to me for to drinke. Forsoþe his disciplis hadden gon in to þe cite þat þei shulden bien metis. Þerfore þilke womman of Samarie seide to him: Hou, whan þou art a Jew, axest þou to drinken of me, þat am a womman of Samarie? For Jewis vsen not with Samaritanes. Jesu answerde and seide to hir: Jf þou wistist þe ʒifte of God and who it is þat seiþ to þee: ʒif þou to me to drinke, þou par auenture shuldest haue axid of him and he schulde han ʒoue to þee quik watir. Þe [f.49^v] womman seiþ to him: Sire, neiþir þou hast in what þing þou shalt drawen, and þe pit is dipe. Þerfore wherof hast þou quic watir? Wheþir þou art more þan oure fadir Jacob, þat ʒaf þe pit to vs, and he dranc þerof, and his sones, and his bestis? Jesu aunswerde and seide to hir: Eche man þat drinkiþ of þis watir shal þristen eft. Forsoþe he þat shal drenken of þe watir þat I shal ʒyuen to him shal not þristen wiþ outen ende. But þe watir whiche I shal ʒyue to hym shal be mad in him a welle of watir springinge vp in to euere lastinge lif. Þe womman seiþ to him: Sire, ʒyue þou to me þis watir, þat I þriste not neiþir come hidir for to drawe. Jesu seiþ to hir: Go þou, clep þin housbonde, and cum hidir. Þe womman answerde to him and seide: I haue noon husbonde. Jesu seiþ to hire: þou seidist wel, for I haue noon husbonde. For þou haddest fiue husbondis, and he whom þou hast [f.50^r] is not þin husbonde. Þou seidist soþli þis þing. Þe womman seiþ to hym: Lord, I see for þou art a profete. Our fadris worshipiden in þis hil. And ʒee seyn for at Ierusalem is a place where it bihoueþ to worschipen. Jesu seiþ to hire: Womman, bileue þou to me, for so þe our shal come whan neiþir in þis hil neiþir in Ierusalem ʒee shuln worschipin þe Fadir. ʒee worschipen þe þing þat ʒee knowen not, wee worschipen þe þing þat wee knowen, for helþe is of Jewis. <þ> But þe oure comeþ, and now it is, whan trewe worschiperis shuln worschipen þe Fadir in spirit and in treuþe. For also þe Fadir sekiþ suche þat shuln worschipen him. God is a spirit, and it bihoueþ hem þat worschipin hym to worschipen in spirit and treuþe. Þe womman seiþ to him: I wot for Messias is comen, whiche is seid Crist. Þerfore whan he shal come, he shal [f.50^v] tellen alle þingis to vs. Jesu seiþ to hir: I am, þat speke with þee. And anoon his disciplis camen, and þei wondriden for he spak with þe womman. Neþeles no man seide: What sekist þou? or: What spekist þou with hir? þerfore þe womman lefte hir watir pot and wente in to þe cite, and seide to þe men: Come ʒee and seeþ a man þat seide to me alle þingis what euere þingis I haue don. Wheþir he is Crist? And þei wenten oute of þe cite, and þei camen to him. And in þe mene tyme his disciplis preʒeden hym and seiden: Maistir, et þou. Soþli he seide to hem: I haue mete to eten whiche ʒee witen not. Þerfore þe disciplis seiden to-gidere: Wheþir eny man brouʒte to him to eten? Jesu seiþ to hem: My mete is þat I do þe wil of him þat sente me, and þat I parforme þe werk of hym. Wheþir ʒee sein not for ʒit foure moneþis ben, and rijp corn comeþ? Lo, I sei to ʒou: Reise ʒee [f.51^r] ʒoure eʒen and see ʒee þe kuntres, for now þei ben white to rijp corn. And he þat repiþ takiþ hire and he þat gedereþ frut in to euere lastinge lif. Þat boþe he þat sowiþ haue ioʒe to-gidere and he þat repiþ. Soþli in þis þing þe word is trewe for an oþir is þat sowith, and an oþir þat repiþ. I sende ʒou to repen þe þing whiche ʒee trauaileden not. Oþir men trauaileden, and ʒee entriden in to her trauailis. Forsoþe of þat cite manye of Samaritanes beleueden in to hym, for þe word of þe womman beringe witnessinge, for he seide to me alle þingis what euere þingis I dide. Þerfore whan Samaritanes camen to him, þei preʒeden him þat he shulde dwelle þere. And he dwellide þere two daies. And manye mo beleueden for his word, and seiden to þe womman: For now not for þi speche wee beleuen.Forsoþe wee han herde, and wee witen, for þis is verreli þe saueour of þe world.

III.II

Io [4:43–54] Post duos autem dies exiit inde et abiit in Galileam; ipse enim Iesus testimonium perhibuit quia propheta in patria sua honorem non habet. <4:45> Cum ergo uenisset in Galileam exceperunt eum Galilei cum uidissent omnia que fecerat Ierosolimis in die festo; et ipsi enim uenerant ad diem festum. Uenit ergo iterum in Chana Galilee ubi fecit aquam uinum. Et erat quidam regulus cuius filius infirmabatur Capharnaum; hic cum audisset quia Iesus adueniret a Iudea in Galileam abiit ad eum et rogabat eum ut descenderet et sanaret filium eius; incipiebat enim mori. Dixit ergo Iesus ad eum: Nisi signa et prodigia uideritis non creditis. Dicit ad eum regulus: Domine descende prius quam moriatur filius meus. <4:50> Dicit ei Iesus: Uade. Filius tuus uiuit. Credidit homo sermoni quem dixit ei Iesus et ibat. Iam autem eo descendente serui occurrerent ei et nuntiauerunt dicentes quia filius eius uiueret. Interrogabat ergo horam ab eis in qua | melius habuerat. Et dixerunt ei quia heri hora septima reliquit eum febris. Cognouit ergo pater quia illa hora erat in qua dixit ei Iesus: Filius tuus uiuit et credidit ipse et domus eius tota. Hoc iterum secundum signum fecit Iesus cum uenisset a Iudea in Galileam. Lv [4:14–15] Et fama exiit per uniuersam regionem de illo. <4:15> Et ipse docebat in synagogis eorum et magnificabatur ab omnibus.

Forsoþe aftir two daʒes he wente fro þennes, and he wente in to Galilee. Forsoþe Jesu him self bar witnessing for a profete in his owne kuntre haþ noon honour. Þerfore whanne he cam in to Galile, men of Galilee resceyueden hym, whan þei hadden seen alle þingis whiche he hadde don at Ierusalem in þe feste dai. And soþli þei hadden come to þe feste dai. Þerfore he cam eft in to þe Cane of Galilee, where he made þe watir wijn. <a> And sum litil king was, whos sone was sijk at Cafarnaum. Whan he hadde herd for Jesu shulde come fro Jude in to Galile, he wente to him and preʒede hym þat he shulde comen doun and helen his sone. For he bigan to dien. Þerfore Jesu seide to hym: No but ʒee see toknes and grete wondris, ʒee beleuen not. Þe litil king seiþ to hym: Lord, com doun bifore my sone die. Jesu seiþ to [f.52^r] him: Go þou; þi sone lyueþ. Þe man bileuede to þe word whiche Jesu seide to him, and he wente. Soþli now hym comynge doun þe seruauntis camen aʒen hym, and telleden to hym, and seiden for his sone lyuede. Þerfore he axede of hem þe our in whiche he hadde betere. And þei seiden to him: For ʒistirdai in þe seuenþe hour þe feuere lefte him. Þerfore þe fadir knew þat it was þilke our in whiche Jesu seide to him: þi sone lyueþ. And he bileuede, and al his hous. And Jesu dide eft þis secounde signe whan he cam fro Jude in to Galilee. And fame of him wente out by al þe cuntre. And he tauʒte in þe synagogis of hem, and he was magnefied of alle men.

III.III

Lv [5:1–11] Factum est autem cum turbe irruerunt in eum ut audirent uerbum Dei et ipse stabat secus stagnum Genesareth et uidit duas naues stantes secus stagnum; piscatores autem descenderant et lauabant retia. Ascendens autem in unam nauem quae erat Symonis rogauit eum ut a terra reduceret pusillum; et sedens docebat de nauicula turbas. Ut cessauit autem loqui dixit ad Symonem: Duc in altum et laxate retia uestra in capturam. <5:5> Et respondens Symon dixit illi: Preceptor per totam noctem laborantes nichil cepimus; in uerbo autem tuo laxabo rete. Et cum hoc fecissent concluserunt piscium multitudinem copiosam; rumpebatur autem rete eorum. Et annuerunt sociis qui erant in alia naui ut uenirent et adiuuarent eos; et uenerunt et impleuerunt ambas nauiculas ita ut pene mergerentur. Quod cum uideret Symon Petrus procidit ad genua Iesu dicens: Exi a me quia | homo peccator sum Domine. Stupor enim circumdederat eum et omnes qui cum illo erant in captura piscium quam ceperant; <5:10> similiter autem Iacobum et Iohannem filios Zebedei qui erant socii Symonis. Et ait ad Symonem Iesus: Noli timere; ex hoc iam homines eris capiens. Et subductis ad terram nauibus relictis omnibus secuti sunt eum.

Forsoþe it was don whan cumpanyes camen faste to Jesu þat þei shulden heren þe word of God, and he stod biside þe stondinge watir of Genaʒareth. And he saw two botis stondinge biside þe stondinge watir. Soþli þe [f.52^v] fischeris hadden go doun and wasche þe netis. Soþli he steʒinge in to o bot þat was Symondis preʒede him to leden aʒeen a litil from þe lond. And he sittinge tauʒte þe cumpanyes fro þe bot. Soþli as he cesede to speken, he seide to Symon: Leed þou in to þe heʒe and slake ʒee ʒoure netis in to taking. And Symon answeringe seide to him: Comaundour, wee trauailinge bi al þe nyʒt token no þing. But in þi word I shal slaken þe net. And whan þei hadden don þis þing, þei closeden to-gidere a plenteuouse multitude of fischis. Forsoþe her net was broken. And þei bekneden to felawis þat weren in an oþir bot þat þei shulden come and helpen hem. And þei camen and filden boþe litle botis so þat þei weren almest drenchid. Whiche þing whan Symon Petir sawʒ, he fel doun to þe knees of Jesu, and seide: Lord, go fro me for I am a man synnere. For gret wondir hadde gon abouten him [f.53^r] and alle þat weren with him, in þe taking of fischis þat þei token. Soþli in lijc maner James and Jon, þe sones of ʒebede,þat weren felawis of Symon. And Jesu seide to Symon: Nyle þou dreeden. Now fro þis tyme þou shalt be takinge men. And þe botis led vp to þe lond, alle þingis left þei sueden hym.

III.IIII

Lv [4:16–30] Et uenit Nazareth ubi erat nutritus et intrauit secundum consuetudinem suam die sabbati in synagogam: et surrexit legere. Et traditus est illi liber Ysaie prophete; et ut reuoluit librum inuenit locum ubi scriptum erat: Spiritus Domini super me; propter quod unxit me euuangelizare pauperibus misit me sanare contritos corde predicare captiuis remissionem et cecis uisum dimittere confractos in remissione predicare annum Domini acceptum et diem retributionis. <4:20> Et cum plicuisset librum reddidit ministro et sedit; et omnium in synagoga oculi erant intendentes in eum. Cepit autem dicere ad illos quia hodie impleta est haec Scriptura in auribus uestris. Et omnes testimonium illi dabant et mirabantur in uerbis gratie que procedebant de ore ipsius et dicebant: Nonne hic est filius Ioseph? Et ait illis: Utique dicetis mihi hanc similitudinem: Medice cura te ipsum; quanta audiuimus facta in Capharnaum fac et hic in patria tua. Ait autem: Amen dico uobis quia | nemo propheta acceptus est in patria sua. <4:25> In ueritate dico uobis: multae uiduae erant in diebus Heliae in Israel quando clausum est caelum annis tribus et mensibus sex cum facta esset fames magna in omni terra; et ad nullam illarum missus est Helias nisi in Sarepta Sydoniae ad mulierem uiduam. Et multi leprosi erant in Israel sub Heliseo propheta; et nemo eorum mundatus est nisi Naaman Sirus. Et repleti sunt omnes in synagoga ira haec audientes et surrexerunt et eiecerunt illum extra ciuitatem et duxerunt illum usque ad supercilium montis supra quem ciuitas illorum erat edificata ut precipitarent eum. Ipse autem transiens per medium illorum ibat.

And he cam to Naʒareþ, where he was nurschid. And he entride bi his custum in þe dai of Saboth in to þe synagoge, and he ros to reden. And þe boc of Isaie þe profete was bitaken to him. And as he turnede þe boc he fond þe place where it was writen: þe spirit of þe Lord is on me, for whiche þing he enoyntede me, he sent me to preche þe gospel to pore men; for to hele contrit men in herte; to preche remysseoun to caitifes and siʒt to blinde; to deliueren broken men in to remysseoun; to preche þe ʒer acceptable of þe Lord [f.53^v] and þe dai of ʒelding. And whan he hadde foldid þe boc he ʒaf aʒeen to þe mynystere and he sat. And þe eʒen of alle men in þe synagoge weren biholdinge in to hym. Forsoþe he bigan to sei to hem: For to dai þis scripture is fild in ʒoure eres. And alle men ʒouen witnessing to hym and wondriden in þe wordis of grace þat camen forþ of his mouþ. And þei seiden: Wheþir þis is not þe sone of Joseph? And he seide to hem: Soþli ʒee shul seie to me þis licnesse: Leche, hele þou þi self. And þe Farisees seiden to Jesu: Hou grete þingis han wee herd don in Cafarnaum, mac þou also heer in þi kuntre. Soþli he seide: Treuli I seie to ʒou for no man profete is resceyued in his owne kuntre. Jn treuþe I seie to ʒou for manye widewis weren in þe daies of Elie þe profete in Israel, whan heuene was closid þre ʒer and sixe moneþis, whanne gret hungir was mad in al þe lond. And to noon of [f.54^r] hem was Elie sent, not but in to Sarepta of Sidonye, to a womman widewe. And many meselis weren in Israel vndir Elisee þe prophete. And noon of hem was clensid, no but naaman of Sirie. And alle in þe synangoge herynge þes þingis were fillid wiþ ire and þei han rise vp. And castiden out hym wiþoute þe citee. And þei ledden him into þe cop of þe hil on which her citee was foundid þat þei schulden caste hym doun. Soþely, Jesu, passynge wente þorwʒ þe myddil of hem.

III.V

Mt [4:13–17] Et relicta ciuitate Nazareth: uenit et habitauit in Capharnaum maritimam in finibus Zabulon et Neptalim. ut adimpleretur quod dictum est per Ysaiam prophetam: <4:15> Terra Zabulon et terra Neptalim: uia maris trans Iordanen Galileae gentium: populus qui sedebat in tenebris uidit lucem magnam. Et sedentibus in regione umbrae mortis: lux orta est eis. Exinde coepit Iesus predicare Mr [1:14] euangelium regni Dei: Mt [4:17] et dicere: Mr [1:15] Penitemini et credite euangelio: quoniam impletum est tempus: et appropinquauit regnum Dei.

And þe citee of Nasareth left, he cam and dwellide in þe citee of Cafarnaum bisidis þe see in þe endis of Sabulon and of Neptalym þat þe þing schulde be fillid þat was seid bi Isaie þe profete, seiynge: þe lond of ʒabulon and þe lond of Neptalim, þe weie of þe se ouer Jordan, of Galile of heþene men, þe puple þat dwelte in derknesses saw a gret liʒt. And men sittinge in þe [f.54^v] cuntre of þe shadewe of deþ, liʒt is springen vn to hem. Fro þennes Jesu bigan to prechen þe gospel of Goddis rewme and to seie: Do ʒee penaunce, and beleue ʒee to þe gospel; for þe tyme is fild, and þe rewme of God haþ neʒhed.

III.VI

Mr [1:16] Et preteriens Mt [4:18–21] iuxta mare Galileae uidit duos fratres Simonem qui uocatur | Petrus et Andream fratrem eius mittentes rete in mare; erant enim piscatores. Et ait illis: Uenite post me et faciam uos fieri piscatores hominum. <4:20> At illi continuo relictis retibus secuti sunt eum. Et procedens inde Mr [1:19] pusillum: Mt [4:21] uidit alios duos fratres Iacobum Zebedei et Iohannem fratrem eius Mr [1:19] et ipsos Mt [4:21] in naui cum Zebedeo patre eorum reficientes retia sua Mr [1:20] et statim uocauit eos. Mt [4:22] Illi autem statim retibus relictis et patre Mr [1:20] in naui cum mercennariis secuti sunt eum.

And Jesu passinge forþ biside þe se of Galilee saw two breþiren, Simon whiche is clepid Petir, and Andrew his broþir, sendinge þe net in to þe se. For þei weren fischeres. And he seide to hem: Come ʒee aftir me, and I shal maken ʒou to be mad fischeris of men. And anoon, þer netis forsaken, þei seueden him. And he goinge forþ from þe place a litil saw two oþire breþiren, James of ʒebede, and Jon his broþir, and hem in þe bot with ʒebede þe fadir of hem, reparailinge þer nettis. And anoon he clepide hem. Soþli þe nettis forsaken anoon and þe fadir in þe bot with hirid men, þei sueden hym.

III.VII

Mr [1:21] Et ingrediuntur Capharnaum Lv [4:31] ciuitatem Galilee. Mr [1:21–23] Et statim sabbatis ingressus in synagogam docebat eos. Et stupebant super doctrina eius: erat enim docens eos quasi potestatem habens et non sicut scribe. Et erat homo in synagoga eorum in spiritu immundo. Et exclamauit Lv [4:33–34] uoce magna dicens: Sine; quid nobis et tibi Iesu Nazarene? Uenisti perdere nos? Scio te quis sis: Sanctus Dei. Mr [1:25–26] Et comminatus est ei Iesus dicens: Omutesce et exi de homine! Et Lv [4:35] cum Mr [1:26] discerpens eum spiritus immundus Lv [4:35] proiecisset in medium Mr [1:26] exclamans uoce magna exiit ab eo Lv [4:35–36] nichilque eum nocuit. Et factus est pauor in omnibus. Mr [1:27] Et mirati sunt omnes ita ut conquirerent inter se dicentes: Quidnam est hoc? Quae doctrina haec noua Lv [4:36] quia in potestate et in uirtute spiritibus immundis imperat Mr [1:27–28] et obediunt ei. Et processit rumor eius statim in omnem regionem Galileae.

And þei entren in to Cafarnaum, a cyte of Galile. And anoon in þe sabotis he, entride in to þe synagoge,tauʒte hem. And þei wondriden on his teching. For he as hauynge power taʒte hem, and not as þe schribis. < > And a man in an vnclene spirit was in þe sinagoge of hem. And he criede with a gret vois, seiynge: Suffre þou. What to vs and to þee, þou Jesu of Naʒareþ? Hast þou comen to leesen vs? I knowe þee for þou art þe Holi of God. And Jesu manasede him and seide: Be þou doumb and go out of þe man. And whan þe vnclene spirit to-breydinge him hadde cast forþ in to þe myddes he criynge with gret vois wente out of hym, and noʒede him no þing. And dreed was mad in alle men. And alle men wondriden, so þat þei axeden among hem self, seiynge: What þing is þis? What is þis newe [f.55^v] teching? for in power and in virtu he comaundiþ to vnclene spiritis, and þei obeschen to hym. And anoon his fame wente forþ in to al þe cuntre of Galile.

III.VIII

Mr [1:29–30] Et protinus egredientes de sina|goga uenerunt in domum Symonis et Andree cum Iacobo et Iohanne. <1:30> Decumbebat autem socrus Symonis Lv [4:38] tenebatur magnis febribus. Mr [1:30] Et statim dicunt ei de illa Lv [4:38–39] et rogauerunt eum pro ea. Et stans super illam imperauit febri. Mr [1:31] Et accedens eleuauit eam apprehensa manu eius et continuo dimisit eam febris. Lv [4:39] et continuo Mt [8:15] surrexit et ministrabat eis.

And anoon þei goinge out of þe sinagoge camen in to þe hous of Simon and of Andrew with James and Jon. Forsoþe þe modir of Simondis wif lai and was holdin in grete feueris. And anoon þei seyn to him of hir, and þei preʒeden him for hir. And he stondinge ouer hir comaundide þe feuere. And he neiʒhinge reisede hire, hire hond takin. And anoon þe feuere lefte hire. And anoon sche ros and seruede hem.

III.IX

Mr [1:32] Uespere autem facto cum occidisset sol Lv [4:40] omnes qui habebant Mr [1:32] afferebant Lv [4:40] et ducebant Mr [1:32–33] ad eum omnes male habentes et daemonia habentes; et erat omnis ciuitas congregata ad ianuam. Lv [4:40] At ille singulis manus inponens Mt [8:16] omnes Mr [1:34] qui uexabantur uariis languoribus Lv [4:40] curabat. Mt [8:17] Ut adimpleretur quod dictum est per Ysaiam prophetam dicentem: Ipse infirmitates nostras accepit et egrotationes portauit. Mr [1:34] Et daemonia multa Mt [8:16] uerbo eiciebat Lv [4:41] clamantia et dicentia quia Tu es Filius Dei. Et increpans non sinebat ea loqui quia sciebant ipsum esse Christum.

Soþli euentid maad, whan þe sunne hadde go doun alle men þat hadden sike men broʒten and ledden to hym alle men hauynge euele and hauinge fendis. And al þe cite of hem was gederid at þe ʒate. And he potinge [f.56^r] hondis to alle, helide alle men þat weren trauailed with diuerse siknesses. Þat þe þing shulde ben fild þat was seid bu Jsaie þe prophete, seiynge: He took oure siknessis and bar dissesis. And bi word he castide out manye fendis criynge and seiyng: For þou art þe sone of God. And he blamynge suffride not hem to speke, for þei wisten þat he is crist.

III.X

Mr [1:35–38] Et diluculo ualde surgens egressus abiit in desertum locum ibique orabat. Et persecutus est eum Symon et qui cum illo erant; et cum inuenissent eum dixerunt ei quia omnes querunt te. Et ait illis: Eamus in proximos uicos et ciuitates ut et ibi predicem: ad hoc enim ueni. Lv [4:42–43] Et turbae requirebant eum et uenerunt usque ad ipsum et detinebant eum ne discederet ab eis. Quibus ille ait quia et aliis ciuitatibus oportet me euangelizare regnum Dei quia ideo missus sum. | Mr [1:39] Et erat predicans in synagogis eorum et omni Galilea et daemonia eiciens.

And he risynge ful erly: ʒede out & wente in to disert place and preide þere & symount suede hym & þei bat weren wiþ hym /& whanne þei hadden founden hym þei seiden to hym . for alle men seken þee / & he seide to hem / go we into þe nexte townes & citees: þat j preche also þere. for herto I cam & þe cumpanyes souʒten hym & þei camen til to hym . & þei wiþ helden hym þat he schulde not departe fro hem / to whiche he seide / for it bihoueþ me to preche þe rewme of god . also to oþire citees for: herfore j am sent & he was prechynge in þe synagogis of hem: & in al galile & castinge out fendis.

III.XI

Mt [8:18] Videns autem Iesus turbas multas circum se iussit ire trans fretum. Lv [9:57] Factum est autem ambulantibus illis in uia Mt [8:19–20] accedens unus scriba ait illi: Magister sequar te quocumque ieris. <8:20> Et dicit ei Iesus: Uulpes foueas habent et uolucres caeli nidos Filius autem hominis non habet ubi caput suum reclinet. Lv [9:59–62] Ait autem ad alterum: Sequere me. Ille autem dixit: Domine permitte mihi primum ire et sepelire Patrem meum. <9:60> Dixitque ei Iesus: Sine ut mortui sepeliant mortuos suos; tu autem uade annuntia regnum Dei. Et ait alter: Sequar te Domine sed primum permitte mihi renuntiare his qui domi sunt. Et ait illi Iesus: Nemo mittens manum suam in aratrum et aspiciens retro aptus est regno Dei.

Forsoþe iesu seynge many cumpanyes aboute hym: comaundide to go ouere þe see. forsoþe it was don: hem walkynge in þe weye: o scribe neiʒynge seide to hym. maister j schal sue þee. whidur euer þou schalt go. & Jesu seiþ to hym. foxis han holis. & briddis of þe eir han nestis: but mannes sone. haþ not wher he schal reste his heed. forsoþe Crist seide to anoþir man. sue þou me soþly he seide. lord suffre me first to go: & to birie my fadir. & Jesu seide to hym. suffre þou: þat dede men birie her deed men. forsoþe go þou: telle þou þe rewme of god. & anoþir man seide. lord, j schal sue þee: but first suffre þou me to telle to hem þat ben at hom. & Jesu seide to him. no man sendyng his hond to þe plowʒ. & lokynge abac: is able to þe rewme of god.

III.XII

Mt [8:23] Et ascendente eo in nauiculam secuti sunt eum discipuli eius Lv [8:22] et ait ad illos Mr [4:35] in illa die cum sero esset factum: Lv [8:22] Transfretemus trans stagnum. Et ascenderunt. Mr [4:36] Et dimittentes turbam assumunt eum ita ut erat in naui; et aliae naues erant cum illo. Lv [8:23] Nauigantibus autem illis Mt [8:24] ecce Lv [8:23] descendit procella uenti in stagnum Mt [8:24] et motus magnus factus est in mari Mr [4:37] et fluctus mittebat in nauem Mt [8:24] ita ut nauicula operiretur fluctibus Lv [8:23] et compellebantur et periclitabantur. Mt [8:24] Ipse uero Mr [4:38] in puppi supra ceruical Mt [8:25] dormiebat. Et accesserunt et suscitauerunt eum dicentes: Domine salua nos Mr [4:38] Magister non | ad te pertinet quia perimus? Mt [8:26] Et dicit eis: Quid timidi estis modice fidei? Lv [8:25] Ubi est fides uestra? Mr [4:40] Necdum habetis fidem? Mt [8:26] Tunc surgens imperauit uentis et Mr [4:39] dixit mari: Tace obmutesce. Et cessauit uentus et facta est tranquillitas magna. Mt [8:27] Porro homines mirati sunt Mr [4:41] et timuerunt timore magno et dicebant ad alterutrum: Lv [8:25] Quis putas hic est quia et uentis imperat et mari et obediunt Mr [4:41] ei?

And hym stiʒynge in to a boot, his disciplis sueden hym. & he seide to hem in þat dai. whanne euentide was maad. passe we ouer þe stondinge water. & þei stiʒeden. & þei leeuynge þe cumpany taken hym: so þat he was in þe boot. & oþir bootis weren wiþ hym. soþly hem seilynge: lo a tempest of wynd cam doun in to þe stondynge water. & a gret stiriyng was maad in þe see. & sente wawis in to þe boot: so þat þe boot was helid wiþ wawis. & þei weren hurlid: and weren in peril. forsoþe he slepte in þe ende of þe boot on a pilwe. & þei neiʒeden: & reisiden hym & seiden. lord saue þou vs. maister perteyneþ it not to þee: þat we perischyn. & he seiþ to hem. what ben ʒe of litel feiþ dredeful: wher is ʒour feiþ. ʒe han not ʒit feiþ. þanne he risynge: comaundide to þe wyndis. and he seide to þe see. be þou stille: be þou doumb. & þe wynd ceesside: & greet pesiblenesse was maad. forsoþe men wondriden: & þei dredden bi gret drede. & seiden eche to oþir. who gessist þou is þis: for he comaundiþ boþe to þe wyndis & to þe see. & þei obeien to hym.

III.XIII

Mt [8:28] Et cum uenisset Mr [5:1] trans fretum maris in regionem Gerasenorum Lv [8:26] quae est contra Galileam Mr [5:2] exeunti ei de naui Lv [8:27] ad terram Mr [5:2] statim occurrit de monumentis Lv [8:27] uir quidam qui habebat daemonium iam temporibus multis et uestimento non induebatur neque in domo manebat sed Mr [5:3–5] domicilium habebat in monumentis; et neque catenis iam quisquam eum poterat ligare quoniam sepe compedibus et catenis uinctus dirupisset catenas et compedes comminuisset et nemo poterat eum domare; <5:5> et semper nocte ac die in monumentis et in montibus erat clamans et concidens se lapidibus. Lv [8:29] Et agebatur a daemonio in deserta [Mt [8:28] ita ut nemo posset transire per uiam illam] Lv [8:28] is ut uidit Iesum Mr [5:6] a longe cucurrit Lv [8:28] et procidit ante illum Mr [5:6] et adorauit eum Lv [8:28] et exclamans uoce magna dixit: Quid mihi et tibi est Iesu Fili Dei Altissimi? Mr [5:7] Adiuro te per Deum ne me torqueas. Lv [8:29] Praecipiebat enim spiritui immundo ut exiret ab homine. | Multis enim temporibus arripiebat illum Mr [5:9] et interrogabat eum Lv [8:30] Iesus dicens: Mr [5:9–10] Quod tibi nomen est? Et dicit ei: Legio mihi nomen est quia multi sumus. Et deprecabatur eum multum ne se expelleret extra regionem. Lv [8:31] Et rogabant illum ne imperaret illis ut in abissum irent. Mt [8:30] Erat autem non longe ab illis grex porcorum multorum Mr [5:11] circa montem Mt [8:30–31] pascens. Demones autem rogabant eum dicentes: Si eicis nos mitte nos in gregem porcorum Mr [5:12–13] ut in eos introeamus. Et concessit eis statim Iesus. Mt [8:32] Et ait illis: Ite. At illi exeuntes Lv [8:33] ab homine Mt [8:32] abierunt in porcos; et ecce Mr [5:13] magno impetu Mt [8:32] totus grex Mr [5:13] praecipitatus est in mare ad duo milia et suffocati sunt in mare. Lv [8:34] Quod ut uiderunt factum Mt [8:33] pastores fugerunt et uenientes in ciuitatem Lv [8:34] et in uillas Mr [5:14] et in agros Mt [8:33] nuntiauerunt omnia Mt [8:34] et ecce tota ciuitas exiit Mr [5:14] uidere quid esset factum Lv [8:35–36] et uenerunt ad Iesum et inuenerunt hominem sedentem a quo daemonia exierant uestitum ac sana mente ad pedes eius et timuerunt. Nuntiauerunt autem illis et qui uiderant quomodo sanus factus esset a legione Mr [5:16] et de porcis. Lv [8:37] Et rogauerunt illum omnis multitudo regionis Gerasenorum ut discederet Mr [5:17] a finibus eorum Lv [8:37] quia timore magno tenebantur. Mr [5:18] Cumque ascenderet nauem Lv [8:38] rogabat illum uir a quo daemonia exierant ut cum eo esset. | Mr [5:19] Et non admisit eum sed Lv [8:38–39] dimisit eum Iesus dicens: Redi in domum tuam Mr [5:19–20] ad tuos et annuncia illis quanta tibi fecerit Dominus et misertus sit tui. Et abiit et coepit praedicare in Decapoli quanta sibi fecisset Iesus et omnes mirabantur. Mt [9:1] Et ascend[ens] in nauiculam Mr [5:21] Iesus Mt [9:1] transfretauit. Lv [8:40] Factum est autem cum redisset Iesus Mr [5:21] rursus trans fretum conuenit turba multa ad illum Lv [8:40] erant enim omnes expectantes eum Mr [5:21] et erat circa mare.

And whanne he hadde come ouer þe see in to þe cuntrey of Gerasenorum. which is aʒens Galile: twey men hauynge fendis goynge out of birielis. runnen to hym. þes men weren ful cruel: so þat no man myʒte passe bi þat wey & anoon a man ran fro biriels to hym goynge out of þe boot to þe lond which man hadde a fend now in many tymes: & he was not cloþid wiþ cloþ. neiþir he dwellide in hous. but he hadde a dwellyng in birielis & now no man myʒte bynde hym wiþ chaynes for ofte he boundun wiþ stockis & cheynes: hadde broken þe cheynes. & hurlid togidride þe stockis & no man myʒte chastise hym. & euere nyʒt & dai he was in birielis & in mounteynes: criynge & betynge hym silf wiþ stoones & he was dryuen of þe deuel in desert as he saiʒ Jesu affer: he ran & felde doun bifore hym. & worschipide hym & he criynge wiþ greet vois: seide what to me & to þee: þou Jesu þe sone of god hiʒeste j cunioure þee bi god: þat þou turmente not me. Jesu comaundide to þe vnclene spirit: þat he schulde go out of þe man. for bi many tymes he hurlide hym & Jesu axide hym. & seide what name is to þee & he seiþ to hym a legioun is name to me. for we ben many & þei preieden muche hym: þat he schulde not caste hem out of þe cuntrey & þei preieden hym: þat he schulde not comaunde to hem: þat þei schulde go in to þe depnesse. soþely a droue of many hoggis. leesewynge aboute þe mounteyne. was not fer fro hem. forsoþe þe fendis preieden hym. & seiden: if þou castist out vs: sende þou vs in to þe droue of hoggis. þat we entren in to hem & anoon Jesu grauntide hem & he seide to hem: go ʒe & þei goynge out of þe man: wenten in to þe hoggis & lo wiþ greet bir al þe droue of hoggis. to twey þousunde was cast doun in to þe se & þei weren stranglid in þe see which þing as þe herdis saien don: þei fledden & þei comynge in to þe citee: & in to townes & in to feldis: telden alle þingis & lo al þe citee wente out to se. what þing was don: & þei camen to Jesu & þei founden þe man. out of whom þe fendis hadden go: sittynge cloþid & in hool mynde at his feet. & þei dredden soþly & þei þat saien: telden to hem hou he was maad hool of þe legioim. & of þe hoggis. & al þe multitude of þe regioun of gerasenorum. preieden hym: þat he schulde departe fro her coostis. for þei weren holden bi greet drede. & whanne he stiʒede in to þe boot: þilke man fro whom þe fendis hadden gon out preiede hym þat he schulde be wiþ him. & Jesu resseyuede not hym: but lefte hym & seide. go þou aʒen in to þi hous to þyne: & telle to hem how grete þingis þe lord haþ do to þee. & haþ do merci to þee. & he wente & bigan to preche in Decapolis. þat is a cuntrey of ten citees: how grete þingis Jesu dide to hym. & alle men wondriden and Jesu stiʒynge in to a boot: passide ouer þe water. soþly it was don. whanne Jesu hadde come aʒen eft ouer þe see: muche cumpany cam togidre to hym: & þei weren aboute þe see.

III.XIIII

Mr [2:1–2] Et iterum intrauit Capharnaum post dies: et auditum est quod in domo esset. Et conuenerunt multi: ita ut non caperet neque ad ianuam. Lv [5:17–18] Et ipse sedebat docens: Et erant Pharisaei sedentes et legis doctores: qui uenerant ex omni castello Galilaeae et Iudeae et Jerusalem. Et uirtus domini erat ad sanandum eos. Et ecce uiri Mr [2:3] uenerunt Lv [5:18] portantes Mr [2:3] ad eum Lv [5:18] hominem Mt [9:2] iacentem in lecto Lv [5:18] qui erat paraliticus Mr [2:3] qui a quattuor portabatur. Lv [5:18–19] Et querebant eum inferre et ponere ante eum. Et non inuenientes qua parte eum Mr [2:4] possent offerre illi prae turba. Lv [5:19] Ascenderunt supra tectum. Mr [2:4] Et patefacientes nudauerunt tectum ubi erat Lv [5:19] et per tegulas summiserunt eum cum lecto Mr [2:4] in quo iacebat Lv [5:19–20] in medium ante Iesum. Quorum fidem ut uidit: dixit Mt [9:2] paralitico: Confide Fili: Lv [5:20] remittuntur tibi peccata tua homo. Mt [9:3] Et ecce Lv [5:21] ceperunt cogitare Mr [2:6] in cordibus suis Lv [5:21] scribae et Pharisaei: dicentes: Quis est hic qui Mr [2:7] sic Lv [5:21–22] loquitur blasphemias? Quis potest dimittere peccata nisi solus Deus? Ut cognouit autem Iesus Mr [2:8] spiritu suo Lv [5:22] cogitationes eorum: respondens dixit | ad illos: Mt [9:4] Ut quid cogitatis mala Mr [2:8–9] ista in cordibus uestris? Quid est facilius dicere paralitico: Dimittuntur tibi peccata: an dicere: Surge et tolle grabattum tuum et ambula? Mt [9:6] Ut autem sciatis quoniam Filius hominis potestatem habet in terra dimit[t]endi peccata: tunc ait paralitico: Mr [2:11] Tibi dico: Surge tolle grabattum tuum et uade in domum tuam. Lv [5:25–26] Et confestim surgens coram illis tulit in quo iacebat et abiit in domum suam magnificans Deum. Et stupor apprehendit omnes et magnificabant Deum Mt [9:8] qui dedit potestatem talem hominibus. Lv [5:26] Et repleti sunt timore dicentes: Quia uidimus mirabilia hodie. Mr [2:12] Numquam sic uidimus!

And eft Jesu entride in to Cafarnaum after eiʒte daies: & it was herd þat he was in þe hous. & many men camen to gidre: so þat þe hous took not hem. neiþir at þe ʒate. & he sat techynge. & Fariseis weren sittynge. & þe techeris of lawe: þat camen fro ech castel of Galile & of Judee & of Ierusalem. & þe vertu of þe lord was. for to heele hem/ & lo men camen beringe to hym a man ligginge in a bed þat was sijk in palesy, and was born of foure men. And þei souʒten to bern him in and to pote bifore hym.And þei not findinge bi what part þei myʒten bringen to hym, for þe cumpanye, steʒeden on þe [f.60^r] roof. And þei makinge opin maden bare þe rof where he was, and senten hym doun bi þe tiles in to þe myddis bifore Jesu, with þe bed wherin he lay. And as he saw þe feiþ of hem he seide to þe sijk man in palesy: þou sone, haue trist. Man, þi synnes ben forʒoue to þee. And lo, þe scribis and Faryseis bigunnen to þenke in þer hertis, seiynge: Who is þis þat spekiþ þus blasfemyes? Who mai forʒyue synnes but God alone? Forsoþe as Jesu knew bi þe Holi Gost þe þouʒtis of hem, he answerynge seide to hem: Wherto þenken ʒee þese euelis in ʒoure hertis? What is esiere to seie to þe sike man in palesy: Synnes ben forʒouen to þee; or to seie: Rijs þou, tac þi bed, and go? Soþli þat ʒe wite for mannes sone haþ power in erþe to forʒyue synnes, þenne he seide [f.60^v] to þe syke man in palesy: I seie to þee: Rijs þou, tac þi bed, and go in to þi hous. And anoon he risinge biforn hem, toc þe bed wherin he lai, and he wente in to his hous, magnyfiynge God. And wondring toc alle men, and þei magnefieden God þat ʒaf such power to men. And þei weren fild with dreede, seiynge for wee seʒen meruelis to dai. Wee seʒen neuere so

III.XV

Lv [5:27] Et post haec Mr [2:13–14] egressus est rursus ad mare. Omnisque turba ueniebat ad eum et docebat eos. Et cum praeteriret Mt [9:9] inde Iesus Mr [2:14] uidit Leuin Alphei Lv [5:27–29] publicanum sedentem ad Theloneum et ait illi: Sequere me. Et relictis omnibus surgens secutus est eum. Et fecit ei conuiuium magnum Leui in domo sua. Mt [9:10] Et factum est Mr [2:15] cum accumberet in domo illius Mt [9:10] ecce multi publicani et peccatores uenientes Mr [2:15] simul discumbebant cum Iesu et discipulis eius. Erant enim multi qui et sequebantur eum. Lv [5:30] Et murmurabant Pharisaei et scribae eorum Mr [2:16] uidentes quia manducaret cum peccatoribus et publicanis Lv [5:30] dicentes ad discipulos eius: Mr [2:16] Quare cum publicanis et peccatoribus manducat et bibit magister uester? Mt [9:12] At Iesus audiens ait Lv [5:31] ad illos: | Mt [9:12–13] Non est opus ualentibus medico sed male habentibus. Euntes autem discite quid est: Misericordiam uolo et non sacrificium. Non enim ueni uocare iustos sed peccatores Lv [5:32] in penitentiam. Mr [2:18] Et erant discipuli Iohannis et Pharisaei ieiunantes. Lv [5:33] At illi Mr [2:18] ueniunt et dicunt Lv [5:33] ad eum: Quare discipuli Iohannis ieiunant frequenter et obsecrationes faciunt similiter et Phariseorum; tui autem edunt et bibunt? Mt [9:14–15] Tunc accesserunt ad eum discipuli Iohannis dicentes: Quare nos et Pharisaei ieiunamus frequenter discipuli autem tui non ieiunant? Et ait illis Iesus: Lv [5:34] Numquid potestis filios sponsi dum cum illis sponsus est facere ieiunare? Mr [2:19] Numquid possunt filii nuptiarum Mt [9:15] lugere quamdiu cum illis est sponsus? Mr [2:19–20] Quanto tempore habent secum sponsum non possunt ieiunare. Uenient autem dies cum auferetur ab eis sponsus et tunc ieiunabunt in illis diebus. Lv [5:36] Dicebat autem et similitudinem ad illos: Quia Mt [9:16] nemo immittit commissuram panni rudis in uestimentum uetus. Lv [5:36] Alioquin et nouum rumpit Mr [2:21] supplementum Lv [5:36] et ueteri non conuenit commissura a nouo. Mt [9:16–17] Tollit enim plenitudinem eius a uestimento et peior [s]cissura fit. Neque mittunt uinum nouum in utres ueteres. Alioquin rumpuntur utres et uinum effunditur et utres pereunt. Sed uinum nouum in utres nouos mittunt et ambo conseruantur. Lv [5:39] Et nemo bibens uetus statim uult nouum. Dicit enim: Vetus melius est.

And aftir þese þingis he wente out eft to þe se. And al þe cumpany cam to hym, and he tauʒte hem. And whan Jesu passede fro þenes, he saw Leuy Alfey, pupplican, sittinge at þe tolboþe, and he seide to hym: Sue þou me. And alle þingis left, he risinge suede hym. And Leuy made to hym a gret feste in his hous. And it was don whan he hadde sete to mete in þe hous of hym, lo, manye pupplicanes and synneres comynge seten [f.61^r] to mete to-gidere with Jesu and his disciplis. For manye weren whiche also sueden him. And þe Fariseis and þe scribis of hem grucchiden, seynge for he eet with synneres and pupplicanes, and seiden to his discyplis: Whi eteþ and drinkeþ ʒoure maistir with pupplicanes and synneres? And Jesu heringe seide to hem: A leche is not nedeful to hem þat faren wel, but to hem þat han euele. Soþli ʒee goinge lereþ what it is: I wile mercy and not sacrifise. For I cam not to clepe juste men but synneres in to penaunce. And þe disciplis of Jon and þe Fariseis weren fastinge. And þei comen and seyn to hym: Whi þe disciplis of Jon fasten often and makin bisechingis, in lijc maner and of þe Fariseis, but þi disciplis eten and drinken? Þanne þe disciplis of Jon neiʒheden to him and seiden: Whi wee and þe Fariseis fasten often, but þi disciplis fasten not? And Jesu [f.61^v] seide to hem: Wheþir ʒee moun make þe sones of þe spouse to faste, whil þe spouse is with hem? Wheþir þe sones of weddingis mown morne, as longe as þe spouse is with hem? Bi hou myche tyme þei han þe spouse with hem þei mown not faste. Soþli daies shuln come whan þe spouse shal ben taken awei fro hem, and þanne þei shuln fasten in þo daʒes. Soþli he seide also a licnesse to hem: For no man sendiþ a medling of newe cloþ in to an old cloþ. Elles he brekeþ also þe newe suplement, or medling, and þe medling of þe newe cloþ acordiþ not to þe elde. For he takeþ awei þe fulnesse þerof fro þe cloþ, and werse kitting is maad. Neiþir men sendeþ newe wijn in to olde wijn vesseles. Elles þe wijn vesseles ben broken, and þe wijn is shed out and [f.62^r] þe wijn wesseles perschen. But þei senden newe wijn in to newe wijn vesseles and boþen ben kept. And no man drinkinge eld wijn wile anoon newe. For he seiþ: þe elde is þe betere

III.XVI

Mt [9:18] Haec illo loquente ad eos: Lv [8:41] ecce uenit uir cui nomen Iayrus: et ipse princeps synagogae erat et Mt [9:18] accessit Lv [8:41] et cecidit ad pedes eius Mt [9:18] et adorauit | eum Mr [5:23] et deprecabatur eum multum dicens. Mt [9:18] Domine Filia mea Lv [8:42] unica: fere annorum duodecim Mr [5:23] in extremis Mt [9:18] modo. Sed ueni inpone manum super eam Mr [5:23] ut salua sit et uiuat. Et Mt [9:19] surgens Iesus Mr [5:24] abiit cum illo Mt [9:19] et discipuli eius Mr [5:24–25] et sequebatur eum turba multa: et comprimebant illum. Et Mt [9:20] ecce Mr [5:25–27] mulier quae erat in profluuio sanguinis annis duodecim: et fuerat multa perpessa a compluribus medicis: et erogauerat omnia sua: nec quidquam profecerat: sed magis deterius habebat: cum audisset de Iesu uenit in turba retro et tetigit Mt [9:20–21] fimbriam uestimenti eius. Dicebat enim intra se: Mr [5:28–30] Quia si uel uestimentum eius tetigero: salua ero. Et confestim siccatus est fons sanguinis eius: et sensit corpore quod sanata esset a plaga. Et statim Iesus cognoscens in semetipso uirtutem quae exierat de eo: conuersus ad turbam: aiebat. Quis tetigit uestimenta mea? Lv [8:45] Negantibus autem omnibus dixit Petrus et qui cum illo erant. Preceptor: turbe te comprimunt et affligunt et dicis: quis me tetigit? Mr [5:32] Et circumspiciebat uidere eam: quae hoc fecerat. Lv [8:46–47] Et dixit Iesus. Tetigit me aliquis. Nam et ego noui uirtutem de me exisse. Uidens autem mulier quia non latuit: Mr [5:33] timens et Lv [8:47] tremens Lv [8:47–48] uenit et procidit ad pedes illius: Et ob quam causam tetigerit eum. Indicauit coram omni populo: et quemadmodum confestim | sanata sit. At ipse dixit illi: Mt [9:22] Confide Filia: fides tua te saluam fecit: Mr [5:34] uade in pace: et esto sana a plaga tua. Mt [9:22] Et salua facta est mulier ex illa hora. Mr [5:35–36] Adhuc eo loquente: ueniunt ad archisynagogum dicentes: Quia Filia tua mortua est. Quid ultra uexas Magistrum? Iesus autem uerbo quod dicebatur audito: ait archisynagogo: Noli timere. Tantummodo crede Lv [8:50] et salua erit. Mr [5:37–38] Et non admisit quemquam sequi se: nisi Petrum et Iacobum et Iohannem fratrem Iacobi. Et uenit in domum archisynagogi: et uidet Mt [9:23] tibicines et turbam tumultuantem Mr [5:38–39] et flentes et eiulantes multum. Et ingressus: ait illis: Quid turbamini et ploratis? Lv [8:52] nolite flere: Mt [9:24] recedite: non est enim mortua puella: sed dormit. Et deridebant eum Lv [8:53] scientes quia mortua esset. Mr [5:40–41] Ipse uero eiectis omnibus assumit Patrem et matrem puellae: et qui secum erant: et ingreditur ubi erat puella iacens. Et tenens manum puellae: ait illi: Thalitha cumi. Quod est interpretatum: Puella tibi dico: surge. Lv [8:55] Et reuersus est spiritus eius. Mr [5:42] Et confestim surrexit puella: et ambulabat. Et obstupuerunt Lv [8:56] parentes eius Mr [5:42–43] stupore maximo. Et praecepit illis uehementer: ut nemo id sciret. Et dixit dari illi manducare. Mt [9:26] Et exiit fama haec in uniuersam terram illam.

Hym spekynge þes þingis to hem: Lo a man to whom þe name was Ʒairus, and he was prynce of a synagoge, neiʒede Ik and felde to þe feet of hym. And he worschipide hym and preiede hym muche, seiynge: Lord, my douʒter oon aloone, almest of twelue ʒeer is now in þe laste þingis. But come þou, putte þou þin hond on hire þat sche be saaf and lyue And Jesu risynge wente wiþ hym and his disciplis and moche cumpany suede him. And þei þrongen hym, and lo a womman þat was in þe flix of blood twelue ʒeer and suffride many þingis of ful many lechis, and hadde ʒoue alle hir þingis, and hadde not profitid eny þing. But more hadde þe worse, cam in þe cumpany bihynde, whanne sche hadde herd of iesu & touchide þe hemme of his cloþ. Soþly sche seide wiþþynne hir silf, for if I schal touche namely his cloþ I schal be saaf. And anon þe welle of hir blood was dryed, and sche felide in þe bodi: þat sche was heelid of þe wounde. And anon Jesu knowynge in hym silf þe vertu þat hadde go out of hym, he turned to þe womman seide: who touchide my cloþis. Soþly alle men denyinge, Peter seide and þei þat weren wiþ hym: Comaundour, þe cumpanyes þringen and turmenten þee And þou seist, who touchide me. And he lokide aboute to se hir þat hadde do þis þing. And Jesu seide sum man touchide me, for also I knowe þat vertu haþ go out of me. Forsoþe, þe womman seynge, for sche was not hid: sche dredynge and tremblyng, witinge þat it was don in hir, cam and felde doun to his feet and schewide bifore al þe peple, for what cause sche touchide hym, and how anoon sche was heelid. And he seide to hir: douʒter haue þou trust: þi feiþ haþ maad þee saaf; go þou in pees and be þou hool of þi siknesse. And þe womman was maad saf fro þat our. Ʒit hym spekynge, men comen to þe prince of þe synagoge, and seyn: For þi douʒtir is ded. What trauailist þou more þe maistir? Soþli þe word herd þat was seid Jesu seide to þe prince of þe synagoge: Nyle þou dreden. Oonli bileue þou, and she shal be saf. And he resceyuede not eny man to suen hym, no but Petir and James and Jon þe broþir of James. And he cam in to þe hous of þe prince of a synagoge, and he saw mynstralis, [f.63^v] and þe kumpanye makinge noise and wepinge and weilynge myche. And he entrid seide to hem: What ben ʒee troublid and wepin? Nyle ʒee wepin. Go ʒee awei; for þe damysele is not dead, but slepiþ. And þei scorneden hym, and wisten for she was dead. Soþli alle cast out he takiþ þe fadir and þe modir of þe damysele, and hem þat weren with hym, and he entriþ where þe damysele was ligginge. And he, holdinge þe hond of þe damysele, seide to hire: Thabitha cumy. Whiche is interpretid: Damysele, I seie to þee: rijs þou. And hir spirit turnede aʒeen. And anoon þe damysele ros, and walkide. And hir fadir and modir wondriden with grettist wondring. And he comaundide gretli to hem þat no man shulde witen þilke þing. And he seide to ʒyue to hire to eten. And þis fame wente out in to al þat lond.

III.XVII

Mt [9:27–34] Et transeunte [in]de Iesu: secuti sunt eum duo ceci: clamantes et dicen|tes: Miserere nostri Fili Dauid. Cum autem uenisset domum accesserunt ad eum ceci. Et dicit eis Iesus: Creditis quia possum hoc facere uobis? Dicunt ei: utique Domine. Tunc tetigit oculos eorum: dicens: Secundum fidem uestram fiat uobis. <9:30> Et aperti sunt oculi eorum. Et comminatus est illis Iesus dicens: Uidete ne quis sciat. Illi autem exeuntes diffamauerunt eum in tota terra illa. Egressis autem illis: ecce obtulerunt ei hominem mutum daemonium habentem. Et eiecto daemonio locutus est mutus. Et ammiratae sunt turbae dicentes: Numquam apparuit sic in Israel. Pharisaei autem dicebant: In principe daemoniorum eicit daemones.

And Jesu passinge fro þenes, two blinde men sueden him, and crieden, and seiden: þou sone of Dauid, haue mercy on vs. Soþli whan he hadde comen to an hous þe blinde men neiʒheden to him. And Jesu seiþ to hem: What wiln ʒee þat I do to ʒou? And þei seiden: Lord, þat oure eʒen ben opened. And Jesu seiþ to hem: Bileue ʒee for I mai do þis þing to ʒou? þei seiden to him: ʒea, Lord. Þanne he touchide her eʒen, seiynge: Vpe ʒoure feiþ be it do to ʒou. And þe eʒen of hem weren opened. And Jesu manasede to hem and seide: See ʒee þat no man wite. Soþli þei goinge out defameden him in al þat lond. Soþly hem gon out, lo, þei offriden to him a doumb man hauynge a fend. And whan þe fend was cast oute, þe doumbe man spac. And þe cumpanyes wondriden seiynge: Jt aperede neuere so in Israel. [f.64^v] But þe Fariseis seiden: In þe prince of fendis he casteþ out fendis

III.XVIII

Mr [6:1–6] Et egressus inde: abiit in patriam suam: et sequebantur illum discipuli sui. Et facto sabbato coepit in synagoga docere. Et multi audientes ammirabantur in doctrina eius: dicentes: Unde huic haec omnia? Et quae est sapientia quae data est illi et uirtutes tales quae per manus eius efficiuntur? Nonne iste est faber Filius Mariae: frater Iacobi et Ioseph et Iudae et Symonis? Nonne et sorores eius hic nobiscum sunt? Et scandalizabantur in illo. Et dicebat eis Iesus: Quia non est propheta sine honore nisi in patria sua: et in cognatione sua: et in domo sua. <6:5> Et non poterat ibi uirtutem ullam facere nisi paucos infirmos impositis manibus currauit. Et mirabatur propter incredulitatem illorum. |

And Jesu gon out fro þenes wente in to his cuntre; and his disciplis sueden hym. And þe sabat mad he bigan to techen in þe synagoge. And manye men heringe wondriden in his teching, and seiden: Wherof ben alle þese þingis to hym? And what is þe wisdam whiche is ʒouen to him, and suche virtues þat ben maad bi his hondis? Wheþir þis is not a smyþ, þe sone of Marie, þe broþir of James and of Joseph and of Judas and of Simon? Wheþir his sistris ben not heer with vs? And þei weren sclaundrid in him. And Jesu seide to hem: For a profete is not with outen onour no but in his kuntre, and in his kin, and in his hous. And he myʒte not don þere eny virtu no but he helide a fewe sike men by þe hondis set on. And he wondride for þe vn [f.65^r]feiþfulnesse of hem.

IIII.I

Mt [4:23–25] Et circumibat Iesus totam Galileam: docens in synagogis eorum: et praedicans euangelium regni: et sanans omnem langorem et omnem infirmitatem in populo. Et abiit opinio eius in totam Syriam. Et obtulerunt ei omnes male habentes: uariis langoribus et tormentis comprehensos: et qui daemonia habebant: et lunaticos: et paraliticos. Et curauit eos. <4:25> Et secutae sunt eum turbae multae de Galilea: et de Decapoli: et de Ierosolimis: et de Iudea et de trans Iordanen. Lv [6:12] Factum est autem in diebus illis: Mt [5:1] uidens turbas ascendit in montem Lv [6:12–13] orare. Et erat pernoctans in oratione Dei. Et cum dies factus esset: uocauit discipulos suos. Mt [5:1] Et cum sedisset accesserunt ad eum discipuli eius. Lv [6:13–14] Et elegit duodecim ex ipsis: quos et apostolos nominauit: Symonem quem cognominauit Petrum: et Andream fratrem eius: Iacobum Mt [10:3] Zebedei: Lv [6:14] et Iohannem Mr [3:17] fratrem Mt [10:3] eius. Mr [3:17] Et inposuit eis nomina Boanerges quod est Filii tonitrui Lv [6:14–15] Philippum et Bartholomeum: Matheum et Thomam: Iacobum Alphei et Symonem Mr [3:18] Cananeum Lv [6:15–16] qui uocatur zelotes. Iudam Iacobi et Iudam Scarioth qui fuit traditor. Mt [5:2–7:29] Et aperiens os suum docebat eos dicens: | Beati pauperes spiritu: quoniam ipsorum est regnum caelorum. <5:5> Beati mites quoniam ipsi possidebunt terram. Beati qui lugent quoniam ipsi consolabuntur. Beati qui esuriunt et siciunt iusticiam quoniam ipsi saturabuntur. Beati misericordes quoniam ipsi misericordiam consequentur. Beati mundo corde quoniam ipsi Deum uidebunt. Beati pacifici quoniam Filii Dei uocabuntur. <5:10> Beati qui persecutionem patiuntur propter iusticiam quoniam ipsorum est regnum caelorum. Beati estis cum maledixerint uobis et persecuti uos fuerint: et dixerint omne malum aduersum uos mentientes propter me. Gaudete et exultate quoniam merces uestra copiosa est in caelis. Sic enim persecuti sunt prophetas qui fuerunt ante uos. Uos estis sal terrae. Quod si sal euanuerit in quo sallietur? Ad nichilum ualet ultra nisi ut mittatur foras et conculcetur ab hominibus. Uos estis lux mundi. Non potest ciuitas abscondi supra montem posita. <5:15> Neque accendunt lucernam et ponunt eam sub modio: sed supra candelabrum ut luceat omnibus qui in domo sunt. Sic luceat lux uestra coram hominibus ut uideant uestra bona opera et glorificent Patrem uestrum qui in caelis est. Nolite putare quoniam ueni soluere legem aut prophetas. Non ueni soluere sed adimplere. Amen quippe dico uobis: donec transeat caelum et terra: iota unum aut unus apex non praeteribit a lege donec omnia fiant. Qui ergo soluerit | unum de mandatis istis minimis et docuerit sic homines: minimus uocabitur in regno caelorum. Qui autem fecerit et docuerit: hic magnus uocabitur in regno caelorum. <5:20> Dico enim uobis quia nisi habundauerit iusticia uestra plus quam scribarum et Phariseorum: non intrabitis in regnum caelorum. Audistis quia dictum est antiquis: Non occides. Qui autem occiderit: reus erit iudicio. Ego autem dico uobis: quia omnis qui irascitur fratri suo reus erit iudicio. Qui autem dixerit fratri suo: racha: reus erit concilio. Qui autem dixerit: fatue: reus erit gehennae ignis. Si ergo offeres munus tuum ad altare: et ibi recordatus fueris quia frater tuus habet aliquid aduersum te: relinque ibi munus tuum ante altare: et uade prius reconciliari fratri tuo. Et tunc ueniens offeres munus tuum. <5:25> Esto consentiens aduersario tuo cito dum es in uia cum eo: ne forte tradat te aduersarius iudici. Et Iudex tradat te ministro: et in carcerem mittaris. Amen dico tibi: non exies inde donec reddas nouissimum quadrantem. Audistis quia dictum est antiquis: Non mechaberis. Ego autem dico uobis: quoniam omnis qui uiderit mulierem ad concupiscendum eam: iam mechatus est eam in corde suo. Quod si oculus tuus dexter scandalizat te: erue eum et proice abs te. Expedit enim tibi ut pereat unum menbrorum tuorum: quam totum | corpus mittatur in gehennam. <5:30> Et si dextera manus tua scandalizat te: abscide eam et proice abs te. Expedit enim tibi ut pereat unum menbrorum tuorum: quem totum corpus tuum eat in perditionem. Dictum est autem: Quicumque dimiserit uxorem suam: det illi libellum repudii. Ego autem dico uobis: quia omnis qui dimiserit uxorem suam: excepta fornicationis causa: fecit eam mechari. Et qui dimissam duxerit adulterat. Iterum audistis quia dictum est antiquis: Non periurabis: Reddes autem Domino iuramenta tua. Ego autem dico uobis: non iurare omnino neque per caelum quia thronus Dei est: <5:35> neque per terram quia scabellum est pedum eius: neque per Ierosolimam quia ciuitas est regis magni. Neque per caput tuum iuraueris quia non potes unum capillum album facere aut nigrum. Sit autem sermo uester: est: est: non: non. Quod autem his abundantius est: a malo est. Audistis quia dictum est: Oculum pro oculo: et dentem pro dente. Ego autem dico uobis: non resistere malo. Sed si quis te percusserit in dexteram maxillam tuam: praebe illi et alteram. <5:40> Et ei qui uult tecum iudicio contendere et tunicam tuam tollere: dimitte ei et pallium. Et quicumque te angariauerit mille passus: uade cum illo et alia duo. Qui petit a te da ei. Et uolenti mutuari a te ne auertaris. Audistis quia dictum est: Diliges proximum tuum: | et odio habebis inimicum tuum. Ego autem dico uobis: Diligite inimicos uestros: benefacite his qui oderunt uos. Et orate pro persequentibus et calumniantibus uos: <5:45> ut sitis Filii Patris uestri qui in caelis est: qui solem suum oriri facit super bonos et malos: et pluit super iustos et iniustos. Si enim diligitis eos qui uos diligunt: quam mercedem habebitis? Nonne et publicani hoc faciunt? Et si salutaueritis fratres uestros tantum: quid amplius facitis? Nonne et ethnici hoc faciunt? Estote ergo uos perfecti: sicut et Pater uester celestis perfectus est. <6:1> Attendite ne iusticiam uestram faciatis coram hominibus ut uideamini ab eis: alioquin mercedem non habebitis apud Patrem uestrum qui in caelis est. Cum ergo facis elemosinam: noli tuba canere ante te: sicut hypocritae faciunt in synagogis et in uicis: ut honorificentur ab hominibus. Amen dico uobis: receperunt mercedem suam. Te autem faciente elemosinam nesciat sinistra tua quid faciat dextera tua: ut sit elemosina tua in abscondito. Et Pater tuus qui uidet in abscondito reddet tibi. <6:5> Et cum oratis non eritis sicut hypocritae: qui amant in sinagogis et in angulis platearum stantes orare: ut uideantur ab hominibus. Amen dico uobis: receperunt mercedem suam. Tu autem cum orabis: intra in cubiculum tuum: et | clauso ostio tuo ora Patrem tuum in abscondito. Et Pater tuus qui uidet in abscondito reddet tibi. Orantes autem nolite multum loqui sicut ethnici. Putant enim quod in multiloquio suo exaudiantur. Nolite ergo assimilari eis. Scit enim Pater uester quid opus sit uobis antequam petatis eum. Sic ergo uos orabitis: Pater noster qui es in caelis: sanctificetur nomen tuum. <6:10> ueniat regnum tuum. Fiat uoluntas tua sicut in caelo et in terra. Panem nostrum supersubstantialem da nobis hodie. Et dimitte nobis debita nostra: sicut et nos dimittimus debitoribus nostris. Et ne inducas nos in temptationem: sed libera nos a malo. Si enim dimiseritis hominibus peccata eorum: dimittet et uobis Pater uester caelestis delicta uestra. <6:15> Si autem non dimiseritis hominibus: nec Pater uester dimittet peccata uestra. Cum autem ieiunatis: nolite fieri sicut hypocritae tristes. Exterminant enim facies suas ut pareant hominibus ieiunantes. Amen dico uobis: quia receperunt mercedem suam. Tu autem cum ieiunas unge caput tuum: et faciem tuam laua: ne uidearis hominibus ieiunans: sed Patri tuo qui est in abscondito: et Pater tuus qui uidet in abscondito reddet tibi. Nolite thesaurizare uobis thesauros in terra: ubi erugo et tinea demolitur: et ubi fures effodiunt et furantur. <6:20> Thesaurizate autem uobis thesauros in | caelo: ubi neque erugo neque tinea demolitur: et ubi fures non effodiunt nec furantur. Ubi enim est thesaurus tuus: ibi est et cor tuum. Lucerna corporis tui est oculus tuus. Si fuerit oculus tuus simplex: totum corpus tuum lucidum erit. Si autem oculus tuus nequam fuerit: totum corpus tuum tenebrosum erit. Si ergo lumen quod in te est tenebrae sunt: ipsae tenebrae quantae erunt? Nemo potest duobus dominis seruire. Aut enim unum odio habebit et alterum diliget. Aut unum sustinebit et alterum contempnet. Non potestis Deo seruire et mammonae. <6:25> Ideo dico uobis: Ne solliciti sitis animae uestrae quid manducetis: neque corpori uestro quid induamini. Nonne anima plus est quam esca: et corpus plusquam uestimentum? Respicite uolatilia caeli: quoniam non serunt: neque metunt: neque congregant in horrea: et Pater uester caelestis pascit illa. Nonne uos magis pluris estis illis? Quis autem uestrum cogitans potest adicere ad staturam suam cubitum unum? Et de uestimento quid solliciti estis? Considerate lilia agri quomodo crescunt. Non laborant neque nent. Dico autem uobis quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis. <6:30> Si autem fenum agri: quod hodie est: et cras in clibanum mittitur: Deus sic uestit: quanto magis uos minimae fidei? Nolite ergo solliciti esse: dicentes: Quid manducabimus: aut quid bi|bemus: aut quo operiemur? Haec enim omnia gentes inquirunt. Scit enim Pater uester quia his omnibus indigetis. Querite autem primum regnum Dei et iusticiam eius: et haec omnia adicientur uobis. Nolite ergo solliciti esse in crastinum. Crastinus enim dies sollicitus erit sibi ipsi. Sufficit diei malitia sua. <7:1> Nolite iudicare ut non iudicemini. In quo enim iudicio iudicaueritis iudicabimini. Et in qua mensura mensi fueritis remetietur uobis. Quid autem uides festucam in oculo fratris tui: et trabem in oculo tuo non uides? Aut quomodo dicis fratri tuo: Sine eitiam festucam de oculo tuo: et ecce trabes est in oculo tuo? <7:5> Hypocrita: eice primum trabem de oculo tuo: et tunc uidebis eicere festucam de oculo fratris tui. Nolite dare sanctum canibus: neque mittatis margaritas uestras ante porcos: ne forte conculcent eas pedibus suis: et conuersi dirumpant uos. Petite et dabitur uobis. Querite et inuenietis. Pulsate et aperietur uobis. Omnis enim qui petit accipit: et qui querit inuenit: et pulsanti aperietur. Aut quis est ex uobis homo: quem si petierit Filius suus panem: nunquid lapidem porriget ei? <7:10> Aut si piscem petierit: nunquid serpentem porriget ei? Si ergo uos cum sitis mali: nostis bona data dare Filiis uestris: quanto magis Pater uester qui in caelis est: dabit bona petentibus se. Omnia ergo quecumque uultis ut faciant uobis | homines: et uos facite eis. Haec est enim lex et prophetae. Intrate per angustam portam: quia lata porta et spatiosa uia quae ducit ad perditionem. Et multi sunt qui intrant per eam. Quam angusta porta et arta uia quae ducit ad uitam. Et pauci sunt qui inueniunt eam. <7:15> Attendite a falsis prophetis: qui ueniunt ad uos in uestimentis ouium: intrinsecus autem sunt lupi rapaces. A fructibus eorum cognoscetis eos. Numquid colligunt de spinis uuas aut de tribulis ficus? Sic omnis arbor bona fructus bonos facit. Mala autem arbor fructus malos facit. Non potest arbor bona fructus malos facere: neque arbor mala fructus bonos facere. Omnis arbor quae non facit fructum bonum: excidetur et in ignem mittetur. <7:20> Igitur ex fructibus eorum cognoscetis eos. Non omnis qui dicit mihi Domine Domine: intrabit in regnum caelorum: sed qui facit uoluntatem Patris mei qui in caelis est: ipse intrabit in regnum caelorum. Multi dicent mihi in illa die: Domine Domine: nonne in nomine tuo prophetauimus: et in tuo nomine daemonia eiecimus: et in tuo nomine uirtutes multas fecimus? Et tunc confitebor illis: Quia nunquam noui uos. Discedite a me qui operamini iniquitatem. Omnis ergo qui audit uerba haec et facit ea: assimilabitur uiro sapienti: qui edificauit domum suam supra petram. | <7:25> Et descendit pluuia: et uenerunt flumina: et flauerunt uenti: et irruerunt in domum illam: et non cecidit. Fundata enim erat supra petram. Et omnis qui audit uerba [mea] haec et non facit ea: similis erit uiro stulto: qui edificauit domum suam supra arenam. Et descendit pluuia: et uenerunt flumina: et flauerunt uenti: et irruerunt in domum illam: et cecidit. Et fuit ruina eius magna. Et factum est cum consummasset Iesus uerba haec: admirabantur turbae super doctrina eius. Erat enim docens eos sicut potestatem habens: et non sicut scribae eorum et Pharisaei.

And Jesu cumpasede al Galile, techinge in þe synagogis of hem and prechinge þe gospel of þe rewme and helinge alle ache and alle siknesse in þe puple. And his fame wente in to al Sirie. And þei offriden to hym alle men hauynge euele, takin wiþ diuerse seknesses and tormentis, and hem þat hadden fendis, and lunatik men, and men sijk in palesy. And he helide hem. And manye cumpanyes sueden hym of Galile and of Decapolis and of Ierusalem and of Jude and of biʒonde Jordan. Forsoþe it was don in þo daies < > Jesu, seynge kumpanyes, steʒede in to an hil to preʒen. And he was dwellinge al nyʒt in þe preʒeere of God. And whan þe dai was mad, he clepide his disciplis. And whan he hadde seten, his disciplis neʒheden to him. And he ches twelue of hem whiche he [f.65^v] namede also apostolis: Simon, whom he clepede bi sire name Petir, and Andrew his broþir, James of ʒebedei, and Jon his broþir. And he sette to hem þe names Boenarges, þat is þe sones of thundre, Filip and Bartilmew, Matheu and Thomas, James Alfei and Simon Canane, whiche is clepid feruent louere, Judas of James, and Judas Scarioth, þat was traitour. And Jesu openynge his mouþ tauʒte hem, and seide: Blissed be þe pore in spirit, for þe rewme of heuenes is hern. Blissid be mylde men, for þei shul welden þe erþe. Blissid be þei þat mornen, for þei schuln be coumfortid. Blissid be þei þat hungrin and þristen riʒtfulnesse, for þei shuln be fild. Blissid be merciful men, for þei shuln gete mercy. Blissid be þei þat ben of clene herte, for þei shuln seen God. Blissid be pesible men, for þei [f.66^r] shuln be clepid þe sones of God. Blissid be þei þat suffrin persecucoun for riʒtfulnesse, for þe rewme of heuenes is hern. ʒee shuln be blissyd whan men shuln curse ʒou and shuln pursuen ʒou and schul seyn al euel aʒeen ʒou, liynge for me. Joʒe ʒee with inne and glade ʒee with oute forþ, for ʒoure meede is plenteuous in heuenes. For so þei han pursued profetes þat weren bifore ʒou. ʒee ben þe salt of erþe, or wisdom. Þat if þe salt shal vanische awei, wherin shal it be saltid? To no þing it is worþ ouer, no but þat it be sent out and be defoulid of men. ʒee ben þe liʒt of þe world. A cite set on an hil mai no ben hid. Neiþir men teenden a launterne and setten it vndir a buschel, but on a candilsticke, þat it ʒyue liʒt to alle þat ben in þe [f.66^v] hous. So shyne ʒoure liʒt bifore men, þat þei see ʒoure goode werkis and glorifie ʒoure fadir whiche is in heuenes. < > Nile ʒee gessen for I cam to distroʒe þe lawe or profetis. I cam not to distroʒen but to fillen. Forsoþe I seie to ʒou, til heuene and erþe passe, oon j or o titil shal not passen fro þe lawe, til alle þingis ben don. Þerfore he þat brekiþ oon of þese leste maundementis and techiþ þus men shal be clepid þe leste in þe rewme of heuenes. Forsoþe he þat doþ and techiþ shal be clepid gret in þe rewme of heuenes. < > Forsoþe I seie to ʒou, for but if ʒoure riʒtfulnesse shulle be plenteuous more þan of scribis and of Fariseis, ʒee shule not entren in to þe rewme of heuenes. ʒee han herd for it was seid to olde men: þou shalt not slen. Forsoþe he þat sleþ shal be [f.67^r] gilti of dom. But I seie to ʒou for eche man þat is wroþ to his broþir shal be gilti of dom. Forsoþe he þat seiþ to his broþir: Racha, þat is a word of scorn, shal be gilty of counseil. Soþli he þat seiþ: Fool, shal be gilty of þe fier of helle. Þerfore if þou offrist þi ʒifte at þe auter and beþenkist þere þat þi broþir haþ sum þing aʒen þee, lef þou þere þi ʒifte biforn þe auter and go first to be recounsilid to þi broþir. And þanne þou comynge shalt offre þi ʒifte. < > Be þou consentinge to þin aduersarie soone, whil þou art in þe weie with him, lest par auenture þin aduersarie take þee to þe juge. And þe juge take þee to þe mynystre, and þou be sent in to prisoun. Treuli I sei to þee, þou shal not go fro þenes til þou ʒelde þe laste ferþing. ʒee han herd for it was seid to elde men: þou schalt [f.67^v] not don leccherye. Forsoþe I seie to ʒou, for eche man þat seeþ a womman for to coueiten hir haþ now do leccherie bi hire in his herte. Þat if þe riʒt eʒe sclaundre þee, draw it out and cast it from þee. For it spedeþ to þee þat oon of þi membris persche þan al þi bodi go in to helle. And if þi riʒt hond sclaundre þee, kit it awei and cast fro þee.For it spediþ to þee þat oon of þi membris persche þan al þi body go in to helle. Forsoþe it was seid: Who euere forsakiþ his wif, ʒyue he to hire a litil boc of forsaking. Soþli I seie to ʒou þat eche man þat forsakiþ his wif, out taken cause of fornycacoun, makiþ hir to do auoutrie. And he þat weddiþ þe forsakun wif doþ auoutrie, eft ʒe han herd for it was seid to elde men: þou schalt not forswere. Soþely, þou schalt ʒelde þin oþis to þe lord. Forsoþe, I seie to ʒou to swere not in ony maner; neiþir bi heuene, for it is þe trone of God; neiþir bi erþe, for it is þe stol of his fet; neiþir bi Ierusalem, for it is þe cite of a gret kyng. Neiþir þou shalt swern bi þin hed, for þou maist not make oon her whit or blac. But be ʒoure word: ʒea, ʒea; nai, nai. Forsoþe þis þat is more is of euel. Ʒee han herd for it was seid: Eʒe for eʒe and toþ for toþ. Forsoþe I seie to ʒou to not aʒen stonde yuel. But if ony man smyteþ þee on þe riʒt cheke, ʒif þou to hym also þe toþir. And to him þat wile striue with þee in dom and taken awei þi cote, lef þou also þin ouere cloþ. And who euere constreyneþ þee a thousend pas, go þou with him oþire two. Forsoþe ʒyue þou to him þat axeþ of þee. And turne þou not awei fro him þat wile borewe of þee. Ʒee han herd for it was seid: þou shalt loue [f.68^v] þi neʒhebore and þou shalt hate þin enemy. But I seie to ʒou: Loue ʒee ʒoure enemye, do ʒee wel to hem þat haten ʒou. And preʒe ʒee for men pursuynge ʒou and falsly calenginge ʒou, þat ʒee be þe sones of ʒoure fadir whiche is in heuenes, þat makiþ his sunne to risen on goode and euele men, and reyneþ on juste men and vnjust men. For if ʒee louen hem þat louen ʒou, what mede shuln ʒee han? Wheþir also pupplicanes don not þis þing? And if ʒee greeten ʒoure breþeren onli, what shuln ʒee don more? Wheþir also heþene men don not þis þing? þerfore be ʒee parfijt as also ʒoure heueneli fadir is parfijt. Take ʒee heed lest ʒee do ʒoure riʒtfulnesse bifore men, þat ʒee be seen of hem; ellis ʒee shuln not han mede at ʒoure fadir whiche is in heuenes. Þerfore whan þou dost almesse, nyle þou singe [f.69^r] bifore þee in a trumpe, as jpocritis don in synagoges and in stretis, þat þei be onourid of men. Forsoþe I seie to ʒou, þei han resceyued þer mede. But þee doinge almes, þi lift hond wite not what þi riʒt hond doþ, þat þin almes be in hedeles. And þi fadir þat seeþ in hideles, and þi fadir þat seeþ in hidlis shal ʒelden to þee. And whan ʒee preʒen ʒee shul not ben as ipocritis whiche louen to preʒen stondinge in synagogis and corneres of stretis, þat þei be seen of men. Treuli, I seie to ʒou, þei han resceyued þer mede. But whanne þou shalt preʒen, entre in to þi chouche and, þe dore shit, preʒe þou þi fadir in hideles. And þi fadir þat seeþ in hideles shal ʒelden to þee. Soþli nyle ʒee preʒinge speken myche, as heþene men don. For þei gessen þat þei ben herd in her myche speche. Þerfore nyle ʒee be maad lijc to hem. For ʒoure [f.69^v] fadir whot what is nede to ʒou bifore þat ʒee axen hym. Forsoþe ʒee shuln preʒen þus: Oure fadir þat art in heuenes, halewed be þi name. Þi rewme come. Þi wil be don as in heuene and in erþe. ʒif to vs þis dai oure bred ouer oþir substaunce. And forʒif to vs oure dettis, as and wee forʒyuen to oure dettoures. And led not vs in to temptacoun, but delyuere vs fro euel. Amen. Forsoþe if ʒee shuln forʒyue to men her synnes, also ʒoure heuenli fadir shal forʒyue to ʒou ʒoure trespases. Soþli if ʒee shuln not forʒyue to men her synnes, neiþir ʒoure fadir shal forʒiue to ʒou ʒoure synnes.Forsoþe whan ʒee fasten, nyle ʒe be maad as jpocritis sorwfil, for þei putten her facis out of kyndely termes, þat þei seme fastynge to men. Treuly, I seie to ʒou: Þei han resseyued her meede. But whann þou fastist, anoynte þin heed and waischen þi face þat þou be not seyn fastynge to men but to þi fadir whiche is in hideles. And þi fadir þat seeþ in hidelis shal ʒelde to þee. Nyle ʒee tresoren to ʒou tresoris in erþe, where rust and mouʒhe distroʒeþ, and where theues deluen out and stelen. But tresore ʒee to ʒou tresores in heuene, where neiþir rust neiþir mouʒhe distroʒeþ, and where þeues deluen not out, ne stelen. Forsoþe where þi tresor is, þere also þin herte is. Þe lanterne of þi body is þin eʒe. If þin eʒe is symple, al þi bodi shal be liʒtful. Treuli if þin eʒe is weiward, al þi bodi shal be derkful. Þerfore if þe liʒt whiche is in þee be derknesse, hou grete shul þo derknesses ben.No man mai serue to two lordes. For or he shal hate þe ton and louen þe toþir. Or he shal sustene [f.70^v] þe ton and dispise þe toþir. ʒee moun not serue God and richesses. Þerfore I seie to ʒou þat ʒee be not bysi to ʒoure lijf what ʒee shuln eten, neiþir to ʒoure bodi, with what ʒee shuln be cloþid. Wheþir þe lif is not more þan mete, and þe bodi is more þan cloþ? Biholde ʒee briddis of þe eir, for þei sowen not, neiþir repin, neiþir gederen in to bernes, and ʒoure fadir of heuene fediþ hem. Wheþir ʒee ben not more worþi þan þei? Soþli who of ʒou þenkinge mai adde to his stature o cubite and of cloþyng what ben ʒe bisy. Biholde ʒe þe lilies of þe feeld, how þei wexen and þei traueilen not neiþir spynnen. Treulu, I seie to ʒou: For neiþir Salomon in al his glorie was hilid as oon of þes for if God cloþich þus þe hey of þe feeld þat todai is and tomorwe is sent into a furnes: How moche more ʒou of litil feiþ?Þerfore nyle ʒee be [f.71^r] bisy seiynge: What shuln wee eten? or, What shuln wee drinke? or, What þing shuln wee ben hilid? For heþene men seken alle þese þingis. Treuli ʒoure fadir wot for ʒee han nede to alle þese þingis. Þerfore seke ʒee first þe rewme of God and his riʒtfulnesse, and alle þese þingis shuln be cast to ʒou. Þerfore nyle ʒee be bisy in to þe moru. For þe moru dai shal be bisy to him self. Soþli it suffiseþ to þe dai his malice, þat is trauaile. Nyle ʒee deme, þat ʒee be not demed. For in what dom ʒee shuln deme, ʒee shul be demed. And in what mesure ʒee shuln mete, it shal be meten aʒeen to ʒou. But what seest þou a festu, or litil mote, in þe eʒe of þi broþir, and þou seest not a bem in þin owne eʒe? Or hou seist þou to þi broþir: Broþir suffre þou þat I caste out a festu fro þin eʒe, and lo, a bem is in þin eʒe? Jpocrite, cast out first a bem of þin eʒe, and þanne þou [f.71^v] shalt seen to casten out a festu of þe eʒe of þi broþir. Nyle ʒee ʒyuen holi þing to houndis. Neiþir sende ʒee ʒoure perlis bifore swijn, lest par auenture þei defoule hem with her feet, and lest þei turned to-gidere al to-breken ʒou. Axe ʒee, and it shal be ʒoue to ʒou. Seeke ʒee, and ʒee shuln finde. Knocke ʒee, and it shal be opened to ʒou. For eche þat axeþ takiþ, and he þat seekiþ findiþ, and it shal be opened to him þat knockiþ. Or who of ʒou is a man, whom if his sone axeþ bred, wheþir he shul dresse to him a ston? Or if he axeþ a fisch, wheþir he shul dresse to him a serpent? þerfore if ʒee whan ʒee ben euele men kunnen ʒyuen goode ʒiftis to ʒoure sones, hou myche more ʒoure fadir whiche is in heuenes shal ʒyuen goode þingis to men axinge him? þerfore alle þingis what euere þingis ʒee wiln þat men do to ʒou, also do ʒee to hem. For þis is þe lawe [f.72^r] and þe profetis. Entre ʒee bi þe streite ʒate, for þe ʒate is brod and þe weie is large þat ledeþ to perdicioun. And manye ben þat entren þerbi. Hou streit is þe ʒate and narwʒ þe weie þat ledeþ to lif. And fewe ben þat finden it. Parseiue ʒee and fleeþ fro false profetis þat comen to ʒou in cloþis of shep, but with innen þei ben wlues of raueyn. Of þer frutis ʒee shuln knowen hem. Wheþir men gederen grapis of þornes, or figis of breris? So eche good tre makiþ goode frutis. Soþli an euel tre makiþ eeuele frutis. A good tre mai not make euele frutis, neiþir an euel tree maimake good frutis. Eche tre þat makiþ not good frut shal be kit doun and shal be sent in to þe fier. Þerfore of þer frutis ʒee shuln knowen hem. Not eche man þat seiþ to me: Lord, Lord, shal entren in to þe rewme of heuenes, but he þat doþ þe wil [f.72^v] of my fadir whiche is in heuenes shal entren in to þe rewme of heuenes. Manye shuln seie to me in þat dai: Lord, Lord, wheþir wee han not profecied in þi name, and han cast out fendis in þi name, and han don manye vertues in þi name? And þanne I shal knoulechen to hem: For I knew ʒou neuere. Departiþ awei fro me, ʒee þat wirchin wickidnesse. Þerfore eche man þat hereþ þese wordis and doþ hem shal be lijkned to a wijs man þat haþ bild his hous on a ston. And reyn cam doun, and flodis camen, and wijndis bleewen and hurliden in to þat hous; and it fel not doun. For it was foundid on a ston. And eche man þat hereþ þese my wordis and doþ not hem shal be lijc to a man fool þat haþ bild his hous on sond. And reyn cam doun, and flodis camen, and windis blewen and hurliden in to þat hous; and it fel doun. And þe falling doun þerof [f.73^r] was gret. And it was don, whan Jesu hadde endid þese wordis, þe cumpanyes wondriden on his teching. For he was techinge hem as hauynge power, and not as þe scribis of hem and þe Fariseis.

IIII.II

Lv [6:17–7:1] Et descendens cum illis: stetit in loco campestri: et turba discipulorum eius: et multitudo copiosa plebis ab omni Iudea: et Jerusalem: et maritima: et Tyro: et Sydone: qui uenerant ut audirent eum: et sanarentur a languoribus suis. Et qui uexabantur a spiritibus immundis: curabantur. Et omnis turba querebat eum tangere: quia uirtus de illo exibat: et sanabat omnes. <6:20> Et ipse eleuatis oculis in discipulos suos: dicebat: Beati pauperes: quia uestrum est regnum Dei. Beati qui nunc esuritis: quia saturabimini. Beati qui nunc fletis: quia ridebitis. Beati eritis cum uos oderint homines: et cum separauerint uos: et exprobrauerint: et eiecerint nomen uestrum tanquam malum: propter Filium hominis. Gaudete in illa die: et exultate. Ecce enim merces uestra multa est in caelo. Secundum enim haec faciebant prophetis patres eorum. Uerumptamen uae uobis | diuitibus: qui habetis consolationem uestram. <6:25> Vae uobis qui saturati estis: quia esurietis. Vae uobis qui ridetis nunc: quia lugebitis et flebitis. Vae cum bene uobis dixerint omnes homines. Secundum haec faciebant prophetis patres eorum. Sed uobis dico qui auditis: Diligite inimicos uestros: bene facite his qui uos oderunt. Benedicite maledicentibus uobis: orate pro calumpniantibus uos. Et qui te percutit in maxillam: praebe et alteram. Et ab eo qui aufert tibi uestimentum: etiam tunicam noli prohibere. <6:30> Omni autem petenti te tribue. Et qui aufert quae tua sunt: ne repetas. Et prout uultis ut faciant uobis homines: et uos facite illis similiter. Et si diligitis eos qui uos diligunt: quae uobis est gratia? Nam et peccatores diligentes se diligunt. Et si bene feceritis his qui uobis bene faciunt: quae uobis est gratia? Siquidem et peccatores hoc faciunt. Et si mutuum dederitis his a quibus speratis recipere: quae gratia est uobis? Nam et peccatores peccatoribus fenerantur: ut recipiant equalia. <6:35> Uerumptamen diligite inimicos uestros: et bene facite: et mutuum date: nichil desperantes: et erit merces uestra multa. Et eritis Filii altissimi: quia ipse benignus est super ingratos et malos. Estote ergo misericordes sicut et pater uester misericors est. Nolite iudicare: et non iudicabimini. Nolite condempnare: et non condempnabimini. Dimittite | et dimittetur uobis. Date: et dabitur uobis. Mensuram bonam: et confertam: et coagitatam: et supereffluentem dabunt in sinum uestrum. Eadem quippe mensura qua mensi fueritis: remetietur uobis. Dicebat autem illis et similitudinem: Nunquid potest caecus caecum ducere? Nonne ambo in foueam cadent? <6:40> Non est discipulus super magistrum. Perfectus autem omnis erit si sit sicut magister eius. Quid autem uides festucam in oculo fratris tui: trabem autem quae in oculo tuo est: non consideras? Aut quomodo potes dicere fratri tuo: Frater: sine eiciam festucam de oculo tuo: ipse in oculo tuo trabem non uidens? Hypocrita: eice primum trabem de oculo tuo: et tunc perspicies ut educas festucam de oculo fratris tui. Non est enim arbor bona: quae facit fructus malos: neque arbor mala: faciens fructum bonum. Unaqueque enim arbor de fructu suo cognoscitur. Neque enim de spinis colligunt ficus: neque de rubo uindemiant uuam. <6:45> Bonus homo de bono thesauro cordis sui profert bonum: et malus homo de malo thesauro profert malum. Ex abundantia enim cordis os loquitur. Quid autem uocatis me domine: domine: et non facitis quae dico? Omnis qui uenit ad me: et audit sermones meos: et facit eos: ostendam uobis cui similis sit. Similis est homini edificanti domum: qui fodit in altum: et posuit fundamenta supra petram. Inundatione autem facta: illisum est | flumen domui illi: et non potuit eam mouere: Fundata enim erat supra petram. Qui autem audit et non facit: similis est omini edificanti domum suam supra terram sine fundamento. In quam illisus est fluuius: et continuo concidit. Et facta est ruina domus illius magna. <7:1> Cum autem implesset omnia uerba sua in aures plebis: intrauit in Capharnaum.

And Jesu comynge doun fro þe hil with hem stod in a feeldi place, and þe cumpanye of hise disciplis, and a plenteuous multitude of pore puple of al Jude and of Ierusalem, and of þe se coestis and of Tire and of Sidon, þat camen þat þei shulde heren him, and þat þei shulden ben helid of þer siknesses. And þei þat weren trauailed of vnclene spiritis weren helid. And al þe cumpanye souʒten to touchin him, for vertu wente out of him and helide alle. And, his eʒen reisid in to his disciplis, he seide: Blissid be ʒee pore men, for þe rewme of God is ʒoure. Blissid be ʒee þat hungrin now, for ʒee shuln be fild. Blissid be ʒee þat wepin now, for ʒee shuln leiʒhen. [f.73^v] ʒee shuln be blissid whan men shuln hate ʒow, and shuln departen ʒou awey, and shuln dispisen, and shul caste out ʒoure name as euel, for manes sone. Joʒe ʒee in herte in þat dai and glade ʒee with outen forþ. For lo, ʒoure mede is myche in heuene. Forsoþe vpe þese þingis þe fadris of hem diden to profetis. Neþeles wo to ʒou riche men, þat han ʒoure coumfort. Wo to ʒou þat ben fulfild, for ʒee shuln han hungir. Wo to ʒou þat leiʒhen now, for ʒee shuln morne and wepin. Wo to ʒou whanne alle men shuln blissen ʒou. Vpe þese þingis þe fadris of hem diden to profetis. But I seie to ʒou þat heren: Loue ʒee ʒoure enemys and do ʒee wel to hem þat haten ʒou. Blisse ʒee men cursinge ʒou, preʒe ʒee for hem þat falsly calengen ʒou. And to him þat smyteþ þee on þe cheke, ʒife þou also þe toþir. And fro him þat takiþ awei a cloþ fro þee, nyle þou [f.74^r] forbede ʒea þe coete. Soþli ʒyue þou to eche man axinge þee. And if a man takiþ awei þo þingis þat ben þine, axe þou not aʒeen. And as ʒee wiln þat men do to ʒou, also do ʒee in lijc maner to hem. And if ʒee louen hem þat louen ʒou, what grace or þanc is to ʒou? For and synneres louen men louynge hem. And if ʒee don wel to hem þat don wel to ʒou, what grace is to ʒou? Soþli also synneris don þis þing. And if ʒee ʒyuen borewing to hem of whiche ʒe hopen to take aʒen: what grace is to ʒou. for also synneris lenen to synneris: þat pei resseyue euene þingis. neþeles loue ʒe ʒoure enemyes & do ʒe wel. & ʒyue ʒe borwyng hopynge no þing þer of: & ʒoure mede schal be moche. & ʒe schulen be þe sones of þe hiʒeste: for he is benygne on kynde men & yuel men. § þerfore be ʒe merciful; as also ʒoure fadir is merciful. nyle ʒe deme: & ʒe schulen not be demyd. Nyle ʒe condempne: & ʒe schulen not be condempned. Forʒeue ʒe. & it schal be forʒoun to ʒou. Ʒeue ʒe: & it schal be ʒouen to ʒou. Þei schulen ʒeue in to ʒour bosum a good mesur & wel fillid. & schakun to gidre & ouer flowynge. Forsoþe bi þe same mesure. bi which ʒe schulen mete, it schal be metun to ʒou. soþely he seide to hem also a liknesse. Wher a blynde man may lede þe blynde: wher þei fallen not boþe in to þe dich. a disciple is not aboue þe maistre. Forsoþe ech schal be parfit: if he is as his maister. soþely what seest þou a feestu in þi broþeris iʒe: but þou biholdist not a beem which is in þin iʒe. eiþir how maist þou seie to þi broþer. broþer suffre þou. j schal caste out a feestu of þin iʒe: and þou seest not a beem in þin iʒe. jpocrite first take out þe beem of þin iʒe. & þanne þou schalt biholde. þat þou lede out a feestu of þi broþeris iʒe. forsoþe it is not a good tre: þat makiþ yuele frutis. neiþir an yuele tre: þat makiþ goode fruytis. forsoþe ech tre is knowe of his fruyt. soþely men gederen not figis of þornys: neiþir men gederen a grape of a boysch of breris. a good man bryngiþ forþ good þing: of þe goode tresour of his herte. & an yuel man bringiþ forþ yuel: of yuel tresour. for pe mouþ spekiþ. of þe abundaunce of herte but what clepen ʒe me. lord. lord. & don not þoo þingis. which j seie. ech man þat comeþ to me. & heeriþ my wordis. & doiþ hem: j schal schewe to ʒou. to whom he is lik. he is like to a man bildynge an hows, þat diggide depe: & haþ set þe foundement on a stoon soþely greet flowyng maad: flood was hurlid to þat hows. & it myʒte not moue it: for it was foundid on a stoon. soþely he þat heeriþ & doþ not. is lik to a man bildynge his hows on erþe wiþ oute foundement. in to which þe flood was hurlid: & anoon it felde doun. & pe fallyng doun of þat hows: was maad greet. Forsoþe whanne he hadde fillid alle his wordis. in to þe eeris of þe peple: he entride in to Cafarnan.

IIII.III

Mt [8:1] Cum autem descendit de monte: secute sunt eum turbae multae. Lv [5:12] Et factum est cum esset in una ciuitatum: et ecce Mt [8:2] ueniens Lv [5:12] uir plenus lepra. Et uidens Iesum et procidens in faciem: Mt [8:2] adorabat eum Mr [1:40] et Lv [5:12–13] rogauit eum dicens: Domine: si uis: potes me mundare. Et extendens manum: Mr [1:41] suam misertus eius: Lv [5:13] Iesus tetigit illum dicens: Volo. Mundare. Et Mr [1:42–44] cum dixisset: statim discessit ab eo lepra. Et mundatus est. Et comminatus est ei: statimque eiecit illum. Et dicit illi. Uide nemini dixeris: sed uade: ostende te principi sacerdotum: et offer Mt [8:4] munus Lv [5:14] pro emundatione tua: sicut praecepit Moyses: in testimonium illis. Mr [1:45] At ille egressus coepit praedicare: et diffamare sermonem: ita ut iam non posset manifeste in ciuitatem introire: sed foris in desertis locis esse. Et conueniebant ad eum undique. Lv [5:15–16] turbae multae ut audirent et curarentur ab infirmitatibus suis. Ipse autem secedebat in desertum et orabat. |

Forsoþe whanne he hadde come doun fro þe hil: many cumpanyes sueden hym. & it was don whanne he was in oon of þe citees. & lo a man comynge ful of lepre. & seynge iesu. & fallynge doun in to þe face: worschipide hym. & preiede hym & seide lord. if þou wolt: þou maist clense me & iesu holdynge forþ his hond: hadde mercy on hym: & touchide hym & seide j wole: be þou clensid. & whanne he hadde seid: anoon þe lepre wente awey fro hym. & he was clensid. & iesu manaasside hym: & anoon he castide out hym. & iesu seiþ to hym. se þou. seie þou to no man: but go schewe þee to þe prynce of prestis. & offre þou a ʒifte for þi clensynge: as Moises comaundide: in to witnessing to hem § & he gon out bigan to preche: & diffame eiþir gretly pupplische þe word. so þat iesu myʒte not entre now openly in to þe citee: but be wiþoute forþ in desert placis. & many cumpanyes camen togidre to hym on eche side: þat þei schulden her hynu & schulden be curid of her siknessis: forsoþe he wente in to desert & preiede.

IIII.IIII

Mt [8:5] Cum autem introisset Capharnaum: Lv [7:2–3] centurionis cuiusdam seruus male habens erat moriturus: qui illi erat preciosus. Et cum audisset de Iesu: misit ad eum seniores Iudeorum: rogans eum Mt [8:6] et dicens: Domine: puer meus iacet in domo paraliticus et male torquetur. Lv [7:4] At illi cum uenissent ad Iesum: rogabant eum sollicite. Lv [7:3] ut ueniret et sanaret seruum eius: Lv [7:4–5] dicentes ei: quia dignus est ut hoc illi prestes. Diligit enim gentem nostram: et synagogam ipse edificauit nobis. Mt [8:7] Et ait illi Iesus: Ego ueniam et curabo eum. Lv [7:6–7] Iesus autem ibat cum illis. Et cum iam non longe esset a domo: misit ad eum centurio amicos: dicens: Domine: Noli uexari. Non enim dignus sum ut sub tectum meum intres. Propter quod et me ipsum non sum dignum arbitratus ut uenirem ad te: sed Mt [8:8] tantum Lv [7:7–9] dic uerbo et sanabitur puer meus. Nam et ego homo sum sub potestate constitutus: habens sub me milites. Et dico huic uade: et uadit: et alio ueni: et uenit: et seruo meo fac hoc: et facit. Quo audito Iesus miratus est: et conuersus sequentibus se turbis: dixit: Amen dico uobis: nec in Israel tantam fidem inueni. Mt [8:11–13] Dico autem uobis quod multi ab oriente et occidente uenient: et recumbent cum Abraham et Ysaac et Iacob in regno caelorum. Filii autem regni eicientur in tenebras exteriores. Ibi erit fletus et stridor dentium. Et dixit Iesus centurioni: Vade: et sicut credidisti fiat tibi. Et sanatus est puer in illa hora. Lv [7:10] Et reuersi qui missi fuerant domum: | inuenerunt seruum qui languerat sanum.

Forsoþe whanne he hadde entrid in to Cafarnan: a seruaunt of sum man Centurio. hauynge yuel was to diynge. which seruaunt was precious to hym & whanne he hadde herd of Jesu. he sente to hym þe elder men of Iewis. preiynge hym. & seiynge lord: my child liggiþ sik in palesie in þe hows: & he is yuel turmentid. & whanne þei camen to Jesu: þei preieden hym bisily þat he schulde come & heele his seruant seiynge to hym. for he is worþi: þat þou gyue þis þing to hym for he loueþ oure folk: & he haþ bildid 21 a synagoge to vs. & Jesu seide to hym. I schal come: & I schal cure hym soþely Jesu wente wiþ hem & whanne he was now not fer fro þe hous: Centurio sente frendis to hym & seide. lord: nyle þou be traueilid. for I am not worþi: þat þou entre vndur my roof. for which þing also I demyde mysilf not worþi: þat I schulde come to þee. but oonly seie þou bi word: & my child schal be maad hool. for also I am a man sett vndir power: & I haue knyʒtis vnder me. & I seie to þis man. go þou: & he goþ. & to anoþir. come þou: & he comeþ. & to my seruaunt do þou þis þing: & he doþ. which þing he herd, Jesu wondride. & he turnede to þe cumpanyes suynge hym. seide. treuly I seie to ʒou: I foond not so greet feiþ in Israel. Forsoþe I seie to ʒou þat many shuln come fro est and west, and þei shuln reste with Abraham and Isaac and Jacob in þe rewme of heuenes. Forsoþe þe sones of þe rewme shuln be cast out in to vttirmor derknesses. Þere shal be weping, and beting togidere of teeþ. And Jesu seide to centurio: Go, and as þou hast beleeued be it don to þee. And þe child was curid in þat hour. And þei þat weren sent, turned aʒeen hom, founden þe seruaunt hol þat was syk.

IIII.V

Mt [9:35–10:1] Et circumibat Iesus ciuitates omnes et castella: docens in synagogis eorum: et predicans euuangelium regni: et curans omnem languorem et omnem infirmitatem. Uidens autem turbas misertus est eis: quia erant uexati et iacentes: sicut oues non habentes pastorem. Tunc dicit discipulis suis: Messis quidem multa: operarii autem pauci. Rogate ergo Dominum messis: ut eiciat operarios in messem suam. <10:1>Et conuocatis duodecim discipulis suis: Mr [6:7] coepit illos mittere binos. Et Mt [10:1] dedit illis Lv [9:1] uirtutem et Mt [10:1] potestatem spirituum immundorum ut eicerent eos: et curarent omnem languorem et omnem infirmitatem. Mt [10:5–9] Hos duodecim misit Iesus: praecipiens eis et dicens: In uiam gentium ne abieritis: et in ciuitates Samaritanorum ne intraueritis: sed potius ite ad oues quae perierunt domus Israel. Euntes autem praedicate dicentes: quia appropinquauit regnum caelorum. Infirmos curate: mortuos suscitate: leprosos mundate: daemones eicite. Gratis accepistis: gratis date. Nolite possidere aurum neque argentum: neque pecuniam in zonis uestris: Lv [9:3] Nichil tuleritis in uia. Mt [10:10] non peram Mr [6:8] non panem Mt [10:10] neque duas tunicas: neque calciamenta: Mr [6:9] sed calciatos sandaliis: Mt [10:10] neque uirgam: Mr [6:8] nisi uirgam tantum Mt [10:10–11] dignus est enim operarius cibo suo. In quamcumque autem ciuitatem aut castellum intraue|ritis interrogate quis in ea dignus sit: et Lv [9:4] in quamcumque domum intraueritis Mt [10:11–14] ibi manete donec exeatis. Intrantes autem in domum: salutate eam dicentes: Pax huic domui. Et si quidem fuerit domus illa digna: ueniet pax uestra super eam. Si autem non fuerit digna: pax uestra ad uos reuertetur. Et quicumque non receperit uos: nec audierit sermones uestros: exeuntes foras de domo uel ciuitate Lv [9:5] illa Mt [10:14] excutite puluerem de pedibus uestris. Mr [6:11] in testimonium illis. Mt [10:15–42] Amen dico uobis: tolerabilius erit terre sodomorum et gomorreorum in die iudicii: quam illi ciuitati. Ecce ego mitto uos sicut oues in medio luporum. Estote ergo prudentes sicut serpentes: et simplices sicut columbe. Cauete autem ab hominibus. Tradent enim uos in conciliis: et in synagogis suis flagellabunt uos. Et ad reges et praesides ducemini propter me: in testimonium illis et gentibus. Cum autem tradent uos: nolite cogitare quomodo aut quid loquamini. Dabitur enim uobis in illa hora: quid loquamini. <10:20> Non enim uos estis qui loquimini: sed spiritus Patris uestri qui loquitur in uobis. Tradet autem frater fratrem in mortem: et pater Filium. Et insurgent Filii in parentes: et morte eos afficient. Et eritis odio omnibus hominibus propter nomen meum. Qui autem perseuerauerit usque in finem: hic saluus erit. Cum autem persequentur uos in ciuitate ista: fugite in aliam. Amen | dico uobis: non consummabitis ciuitates Israel: donec ueniat Filius hominis. Non est discipulus super magistrum: nec seruus super dominum suum. <10:25> Sufficit discipulo ut sit sicut magister eius: et seruus sicut dominus eius. Si Patrem familias Beelzebub uocauerunt: quanto magis domesticos eius. Ne ergo timueritis eos. Nichil enim opertum quod non reuelabitur: et occultum quod non scietur. Quod dico uobis in tenebris: dicite in lumine. Et quod in aure auditis: praedicate super tecta. Et nolite timere eos qui occidunt corpus: animam autem non possunt occidere: sed potius eum timete: qui potest et animam et corpus perdere in gehennam. Nonne duo passeres asse ueneunt? Et unus ex illis non cadit super terram sine patre uestro. <10:30> uestri autem et capilli capitis omnes numerati sunt. Nolite ergo timere. Multis passeribus meliores estis uos. Omnis ergo qui confitebitur me coram hominibus: confitebor et ego eum coram patre meo qui est in caelis. Qui autem negauerit me coram hominibus: negabo et ego eum coram patre meo qui est in caelis. Nolite arbitrari quia uenerim pacem mittere in terram. Non ueni pacem mittere sed gladium. <10:35> ueni enim separare hominem aduersus Patrem suum: et Filiam aduersus matrem suam: et nurum aduersus socrum suam. Et inimici hominis domestici eius. Qui amat Patrem aut matrem plus quam | me: non est me dignus. Et qui amat Filium aut Filiam super me: non est me dignus. Et qui non accipit crucem suam et sequitur me: non est me dignus. Qui inuenit animam suam: perdet eam. Et qui perdiderit animam suam propter me: inueniet eam. <10:40> Qui recipit uos: me recipit. Et qui me recipit: recipit eum qui me misit. Qui recipit prophetam in nomine prophete: mercedem prophete accipiet. Et qui recipit iustum in nomine iusti: mercedem iusti accipiet. Et quicumque potum dederit uni ex minimis istis calicem aque frigide: tantum in nomine discipuli: amen dico uobis: non perdet mercedem suam. Mr [6:12] Et exeuntes Lv [9:6] circumibant per castella etMr [6:12] praedicabant Lv [9:6] ubique Mr [6:12–13] ut penitentiam agerent. Et daemonia multa eiciebant: et unguebant oleo multos egrotos: et sanabant.

And Jesu cumpasede alle cites and castelis, techinge in þe synagogis of hem, and prechinge þe gospel of þe rewme, and curinge alle ache and alle syknesse. [f.77^v] Forsoþe Jesu seynge þe cumpanyes hadde reuþe on hem, for þei weren trauailid, and ligginge as shep not hauynge a shepherde. Þanne he seide to his disciplis: Soþli myche rijp corn is, but fewe werk men. Þerfore preʒe ʒee þe Lord of þe ripe corn, þat he sende werk men in to his ripe corn. < > And, his xij disciplis gaderedto-gidere, he bigan to senden hem tweyne to-gidere. And ʒaf to hem virtu and power of vnclene spiritis, þat þei shulden casten hem out, and þat þei shulden cure alle ache and alle siknesse. Jesu sente þese twelue, comaundinge to hem and seiynge: Go ʒee not in to þe weie of heþene men, and entre ʒee not in to þe cites of Samaritanes; but raþere go ʒe to þe scheep of þe hous of ysrael þat perischeden/ soþely ʒe goynge preche. seiynge. for þe kingdom of heuenes schal neiʒe/ heele ʒe syke men. reyse ʒe deed men. clense ʒe mesels. caste ʒe out deuelis/ freli ʒe han takun; frely ʒyue ʒe/ nyle ʒe welde gold. neþir siluerne money in ʒour girdlis. take ʒe no þing in þe weye. not a scrippe. not breed. neiþir twey cootis. neiþir schon: but schod in sandalis. neiþir a ʒerde. no but a ʒerd oonly: for a work man is worþi his mete. soþely in to what euer citee eiþir castel ʒe schulen entre: axe ʒe. who þerinne is worþi. & in to what euere hous ʒee shul entre dwelle ʒe þer: til ʒe go out. soþely ʒe entrynge in to an hous: greete it. seiynge. pees to þis hows. & soþely if þilke hous is worþi: ʒour pees schal come on it. forsoþely if it is not worþi: ʒoure pees schal turne aʒen to ʒou and who euere resseyueþ not ʒou. neiþir heeriþ wordis: ʒe goynge. out of þat hous. eiþir out of þat citee. schake awey þe dust fro ʒour feet. in to witnessyng to hem. treuly I seie to ʒou: it schal be more suffrable eiþir esier to þe lond of men of Sodom & of men of Gomore in þe day of dome: þan to þat citee. lo I sende ʒou: as schep in to myddis of wolues. þerfore be ʒe prudent as serpentis: & symple as culueris. forsoþe be ʒe war of men. for þei schulen take ʒou in counseilis: & þei schulen bete ʒou in her synagogis. & ʒe schulen be led for me to justisis & to kyngis: in to witnessyng to hem & to heþene men. but whanne þei schulen take ʒou: nyle ʒe þenke. how eiþir what þing ʒe schulen speke. for it schal be ʒouen to ʒou in þat our: what ʒe schulen speke. for ʒe ben not þat speken: but þe spirit of ʒour fadir. þat spekiþ in ʒou. forsoþe a broþir schal take þe broþir in to deeþ: & þe fadir þe sone & sones schulen rise aʒens fadir & modir: & þei schulen turmenten hem bi deeþ. & ʒe schulen be in hatrede to alle men: for my name. forsoþe he þat schal contynue til in to þe ende: schal be saaf. forsoþe whanne þei schulen pursue ʒou in þis citee: fie ʒe in to anoþir. treuly I seie to ʒou. ʒe schulen not ende þe citees of Israel: til mannes sone come. þe disciple is not above þe maister neiþir þe seruaunt aboue his lord. it is ynow to þe disciple: þat he be as his maister. & þe seruaunt. as his lord. if þei han clepide þe hosbonde man Belsebub: how muche more hise meyneals. þerfore drede ʒe not hem. for no þing is hid: þat schal not be schewid. & no þing is preuy. þat schal not be knowen/ seie ʒe in þe liʒt þis þing. which I seie to ʒou in derknessis & preche ʒe þis þing on rouys: which ʒe heren in þe eer. & nyle ʒe drede hem þat sleen þe body: treuly þei mowen not slee þe soule. but raþer drede ʒe hym: þat may leese soule & bodi in to helle. wher twey sparowis ben not seld for an halpeny: & oon of hem schal not falle on erþe. wiþout ʒoure fadir. forsoþe alle þe heeris of ʒoure heed: ben noumbrid. þerfore nyle ʒe drede. ʒe ben betre þan many sparewis. þerfore eche man schal knowleche me bifore men: also I schal knowleche hym bifore my fadir: which is in heuenys. forsoþe he þat schal denye me bifore men: also I schal denye hym bifore my fadir. which is in heuenys. § nyle ʒe deme: for I cam to sende pees in to erþe. I cam not to sende pees, but swerd. for I cam to departe a man aʒens his fadir. & þe douʒter aʒens hire modir. & þe sones wif: aʒens þe hosbondis modir. & þe enemyes of a man: ben hise meyneals. or homly meynee. § He þat loueþ fadir or modir. mor þan me: is not worþi of me. & he þat loueþ sone or douʒter mor þan me: is not worþi of me. & he þat takiþ not his cros. & sueþ me: is not worþi of me. he þat fyndiþ his lif: schal leese it. & he þat leesiþ his lif for me: schal fynde it. he þat resseyueþ ʒou. resseyueþ me. & he þat resseyueþ me: resseyueþ him þat sente me. he þat resseyueþ a prophete. in þe name of a prophete: schal take be mede of a prophete. and he þat resseyueþ a just man in þe name of a just man: schal take be mede of a just man. and who euere ʒeueþ drynke to oon of þese leeste. a cuppe of cold water oonly in þe name of a disciple: treuly I seie to ʒou: he schal not leese his mede. § & þei goynge out cumpassiden bi castelis & prechiden eueriwher: þat men schulden do penaunce. & þei castiden out many fendis: & þei anoyntiden wiþ oile many sike men & heeliden.

IIII.VI

Mt [11:1] Et factum est: cum consummasset Iesus praecipiens duodecim discipulis suis: transiit inde: ut doceret et praedicaret in ciuitatibus eorum. Lv [7:11–18] Et factum est deinceps: ibat in ciuitatem quae uocatur naim: et ibant cum illo discipuli eius: et turba copiosa. Cum autem appropinquaret portae ciuitatis: ecce defunctus efferebatur: Filius unicus matri suae. Et haec uidua erat. Et turba ciuitatis multa cum illa. Quam cum uidisset Iesus misericordia motus super eam dixit | illi. Noli flere. Et accessit: et tetigit loculum. Hi autem qui portabant: steterunt. Et ait. Adolescens: tibi dico: surge. <7:15> Et resedit qui erat mortuus: et coepit loqui. Et dedit illum matri suae. Accepit autem omnes timor: et magnificabant deum: dicentes. Quia propheta magnus surrexit in nobis: et quia Deus uisitauit plebem suam. Et exiit hic sermo in uniuersam Iudeam de eo: et circa omnem regionem. Et nuntiauerunt Iohanni discipuli eius de omnibus his.

And it was don. whanne Jesu hadde endid. he comaundynge to hise twelue disciplis passide fro þennis: þat he schulde teche & preche in þe citees of hem. & it was don. afterward Jesu. went in to a citee. which is clepid Naym: & hise disciplis & a plenteuous cumpany wenten wiþ hym. soþly whanne he neiʒede to þe ʒate of þe citee: lo a deed man þe sone oon aloone of his modir. was borun out. & þis was a widowe. & muche cumpany of þe citee: was wiþ hire. whom whanne Jesu hadde seyn: he mouyd bi mercy on hir: seide to hir. nyle þou weþe. & he nyʒede: & touchide þe beer. soþely þei þat baren: stoden. & he seide. ʒong man: I seie to þee. rise þou. & he þat was deed, sat aʒen: & bigan to speke. & he ʒaf hym to his modir. forsoþe drede tok alle men: & þei magnyfieden god & seiden. for a greet profete roos among us: & for god haþ visitid his peple. & þis word wente out of hym in to al Judee: & in to al þe cuntrey aboute. & Johnes disciplis telden to him: of alle þes þingis.

IIII.VII

Mt [11:2] Iohannes autem cum audisset in uinculis opera Christi: Lv [7:19] conuocauit duos de discipulis suis et misit ad Iesum dicens Mt [11:3] illi. Tu es qui uenturus es an alium expectamus? Lv [7:20–21] Cum autem uenissent ad eum uiri: dixerunt. Iohannes baptista misit nos ad te dicens. Tu es qui uenturus es: an alium expectamus? In ipsa autem hora curauit multos a languoribus: et plagis: et spiritibus malis: et caecis multis donauit uisum. Mt [11:4–8] Et respondens Iesus ait illis. Euntes renuntiate Iohanni quae audistis et uidistis. Caeci uident: claudi ambulant: leprosi mundantur: surdi audiunt: mortui resurgunt: pauperes euangelizantur. Et beatus est qui non fuerit scandalizatus in me. Illis autem abeuntibus: coepit Iesus dicere ad turbas de Iohanne. Quid existis in desertum uidere harundinem uento agitatam? Sed quid existis uidere hominem | mollibus Lv [7:25–26] uestimentis indutum? Ecce qui in ueste preciosa sunt et in deliciis: in domibus regum sunt: Sed quid existis uidere? Prophetam? Mt [11:9–11] Etiam dico uobis: et plus quam prophetam. Hic est enim de quo scriptum est. Ecce ego mitto angelum meum ante faciem tuam: qui praeparabit uiam tuam ante te. Amen dico uobis: non surrexit Lv [7:28] propheta Mt [11:11–15] inter natos mulierum maior Iohanne baptista. Qui autem minor est in regno caelorum: maior est illo. A diebus autem Iohannis baptiste usque nunc: regnum caelorum uim patitur: et uiolenti rapiunt illud. Omnes enim prophete et lex usque ad Iohannem prophetauerunt. Et si uultis recipere: ipse est helias qui uenturus est. Qui habet aures audiendi: audiat. Lv [7:29–32] Et omnis populus audiens et publicani iustificauerunt Deum: baptizati baptismo Iohannis. Pharisaei autem et legis periti consilium Dei spreuerunt in semet ipsos: non baptizati ab eo. Cui ergo similes dicam homines generationis huius: et cui similes sunt? Similes sunt pueris sedentibus in foro: et loquentibus ad inuicem Mt [11:16–17] qui clamantes coequalibus dicunt. Lv [7:32–34] Cantauimus uobis tibiis: et non saltastis: lamentauimus: et non plorastis. Uenit enim Iohannes baptista: neque manducans panem: neque bibens uinum: et dicitis. Daemonium habet. Uenit Filius hominis manducans et bibens: et dicitis: Ecce homo deuorator et Mt [11:19] potator uini: publicanorum et peccatorum amicus. Et iustificata est sapientia: Lv [7:35] ab omnibus Filiis suis. |

Forsoþe whanne Joon in boondis. hadde herd þe workis of Crist: he clepide tweyne of his disciplis: & he sente to Jesu & seide to hym. art þou þat schal come: eiþir abiden we an oþir? soþely whanne þe men hadden come to hym: þei seiden John Baptist sente us to þee: seiynge art þou þat schalt come: eiþir abide we anoþir? Forsoþe in þat our Jesu curide many men of siknessis & of woundis & of yuele spiritis: & he ʒaf siʒt to many blynde men. & Jesu answeringe. seide to hem. ʒe goynge telle to Ihon. þoo þyngis whiche ʒe han herd & sein blynde men seen. crokid goon meselis ben clensid. deef men heeren. deed men risen aʒen. pore men ben maad keperis of þe gospel. & he is blessid: which schal not be sclaundrid in me. forsoþe hem goynge awey: Jesu bigan to seie of Iohn to þe cumpanyes. what wenten ʒe out into desert, forto se wheþir a reed wawid wiþ þe wynd. but what wenten ʒe out. forto se wheþir a man cloþid in softe cloþis. lo þei þat ben in a precious cloþ. & in delicis: ben in þe housis of kyngis. but what wenten ʒe out. to se. wher a prophete. Ʒhe I seie to ʒou: & more þan a prophete: for þis is he: of whom it is writen. lo I sende myn aungel bifore þi face: þat schal make redy þi weye bifore þee. § treuly I seie to ʒou. among þe sones of wymmen: no prophete roos. more þan John Baptist. who forsoþe is lesse in þe kyngdom of heuenys. is more þan he. forsoþe fro þe daies of Johun Baptist til now: þe rewme of heuenys suffriþ violence: & violent men rauyschen it. for alle profetis & þe lawe til to John profecieden. & if ʒe wolen resseyuen: he is Elie þat schal come. heer he: þat haþ eeris to heer. & alle þe peple heringe & þe pupplicans baptisid in þe baptym of Iohun: justifiede god. but Fariseis & þe wise men of lawe. not baptisid of hym: dispieden þe counseil of god aʒens hem self. þerfore to whom schal I seie men of þis generasioun lik: & to whom ben þei lik. þei ben lik to childryn sittynge in þe chepyng. & spekynge togidre: whiche criynge to her peris, seien. we han sungen to ʒou wiþ pipis: & ʒe han not daunsid. we han morned: & ʒe han not wept. for Iohn Baptist cam neiþer eting breed neiþer drynkyng wyn: & ʒe seien. he haþ a fend. mannys sones cam eting and drynkyng: & ʒe seien. lo a man deuourer & drynker of wyn: frend of pupplicans & of synneris. & wisdom is justified: of alle hise sones.

IIII.VIII

Lv [7:36–50] Rogabat autem illum quidam de Phariseis ut manducaret cum illo. Et ingressus domum Pharisaei discubuit. Et ecce mulier quae erat in ciuitate peccatrix: ut cognouit quod accubuit in domo Pharisaei: attulit alabastrum unguenti. Et stans retro secus pedes eius: lacrimis coepit rigare pedes eius: et capillis capitis sui tergebat. Et osculabatur pedes eius: et unguento unguebat. Uidens autem Phariseus qui uocauerat eum: ait intra se dicens. Hic si esset propheta sciret utique quae et qualis mulier esset quae tangit eum: quia peccatrix est. <7:40> Et respondens Iesus: dixit ad illum. Symon: habeo tibi aliquid dicere. At ille ait. Magister dic. Et ait Iesus. Duo debitores erant cuidam feneratori. Unus debebat denarios quingentos: et alius quinquaginta. Non habentibus illis unde redderent: donauit utrisque. Quis ergo eum plus diligit? Respondens Symon dixit. Estimo quia is cui plus donauit. At ille dixit ei. Recte iudicasti. Et conuersus ad mulierem: dixit Symoni. Uides hanc mulierem? Intraui in domum tuam: aquam pedibus meis non dedisti. Haec autem lacrimis rigauit pedes meos: et capillis suis tersit. <7:45> Osculum mihi non dedisti. Haec autem ex quo intrauit: non cessauit osculari | pedes meos. Oleo caput meum non unxisti. Haec autem unguento unxit pedes meos: Propter quod dico tibi: remittuntur ei peccata multa: quoniam dilexit multum. Cui autem minus dimittitur: minus diligit. Dixit autem ad illam. Remittuntur tibi peccata tua. Et ceperunt qui simul accumbebant: dicere intra se. Quis est hic: qui etiam peccata dimittit: Dixit autem ad mulierem. Uade in pace: fides tua te saluam fecit.

Forsoþe sum farisee preieden Jesu: þat he schulde ete wiþ hym. & he entrynge in to þe hous of þe farisee: satt to mete. & lo a womman synneresse þat was in þe citee. as sche knew þat Jesu hadde sete to mete in þe hous of þe farisee: brouʒte an alibastre box of oynement. & sche stondynge bihynde bisidis his feet: bigan to moiste his feet wiþ teeris. & wipide wiþ heeris of hir heed. & kiste hise feet. & anoyntide wiþ oynement. soþely þe Farisee seynge þat hadde clepid hym: seide wiþ jnne hym silf seiynge. if þis man were a prophete: soþely he schulde wite. who & what maner womman it wer þat touchiþ hym: for sche is a synneresse. & Jesu answerynge: seide to hym Symount: I haue to seie sum þing to þee. & he seide: maister. seie þou. & Jesu seide. twey dettours weren to a lener. oon ouʒte fyue hundrid pens: & anoþir fyfty. soþely whame þei hadden not wher of to ʒelde: he ʒaf frely to euer eyþir . who þerfore loueþ hym more. Symount answerynge: seide. I gesse for he: to whom he frely ʒaf more. & he answeride to hym. þou hast demyd riʒtly. & he turned to þe womman: seide to Symount. seest þou þis womman? I entride in to þin hous: þou hast not ʒyue water to my feet. forsoþe þis haþ moistid my feet wiþ teeris: & haþ wipt wiþ hir heeris. þou hast not ʒoue to me. a cos. forsoþe þis. siþen sche entride: ceeside not to kisse my feet. þou anoyntidist not myn heed wiþ oile: forsoþe þis anoyntide my feet wiþ oynement. for which þing: I seie to þee. many synnes ben forʒouen to hir: for sche louyde moche. forsoþe he loueþ lesse: to whom lesse þing is forʒoun. soþly Jesu seide to hir. þi synnes ben forʒoun to þee. & þei þat saten togidre to þe mete: bigunnen to seie wiþ jnne hem self. who is þis: þat also forʒyueþ synnes. forsoþe he seide to þe womman. þi feiþ haþ maad þee saaf: go þou in pees.

IIII.IX

Lv [8:1–3] Et factum est deinceps: et ipse iter faciebat per ciuitates et castella praedicans et euangelizans regnum Dei: et duodecim cum illo. Et mulieres alique que erant curate a spiritibus malignis et infirmitatibus: Maria quae uocatur Magdalenae de qua daemonia septem exierant: et Iohanna uxor Chuzae procuratoris Herodis: et Susanna: et aliae multae: que ministrabant ei de facultatibus suis.

And it was don after ward. & he made iorney bi citees & castelis: prechynge & techynge þe rewme of god. & twelue apostelis wiþ hym: & summe wymmen þat weren curid of wickid spiritis & siknessis. Marie which is clepid Mawdeleyn: of whom seuene deuelis wente out. & Jone þe wif of chuse procuratour of Eroude & Susanne & many oþer: whiche mynystriden to hym of her richessis. here bigynneþ þe fifþe part.

V.I

Lv [10:1–12] Post haec autem designauit Dominus et alios septuaginta duos: et misit illos binos ante faciem suam in omnem ciuitatem et locum quo erat ipse uenturus. Et dicebat illis: Messis quidem multa: operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam. Ite. Ecce ego mitto uos sicut agnos inter lupos. Nolite portare sacculum neque peram: neque calciamenta. Et neminem per uiam | salutaueritis. <10:5> In quamcumque domum intraueritis: primum dicite: Pax huic domui. Et si ibi fuerit Filius pacis: requiescet super illam pax uestra. Sin autem: ad uos reuertetur. In eadem autem domo manete: edentes et bibentes quae apud illos sunt. Dignus est enim operarius mercede sua. Nolite transire de domo in domum. Et in quamcumque ciuitatem intraueritis: et susceperint uos: manducate quae apponuntur uobis. Et curate infirmos qui in illa sunt: et dicite illis: Appropinquauit in uos regnum Dei. <10:10> In quamcumque ciuitatem intraueritis: et non receperint uos: exeuntes in plateas eius dicite: Etiam puluerem qui adhesit nobis de ciuitate uestra in pedibus nostris extergimus in uos. Tamen hoc scitote: quia appropinquauit regnum Dei. Dico uobis: quia Sodomis in die illa remissius erit quam illi ciuitati. Mt [11:20–21] Tunc coepit exprobrare ciuitatibus in quibus factae sunt plurimae uirtutes eius: quia non egissent penitentiam. Vae tibi Corozaim: uae tibi Bethsaida: quia si in Tyro et Sidone factae essent uirtutes quae factae sunt in uobis: olim in cilicio et cinere Lv [10:13] sedentes Mt [11:21–24] penitentiam egissent. Ueruntamen dico uobis: Tyro et Sydoni remissius erit in die iudicii quam uobis. Et tu Capharnaum: numquid usque in caelum exaltaberis? Et usque in infernum descendes: quia si in Sodomis factae fuissent | uirtutes quae factae sunt in te: forte mansissent usque in hanc diem. Ueruntamen dico uobis: quia terrae Sodomorum remissius erit in die iudicii quam tibi. Lv [10:15–16] Et tu Capharnaum ad caelum exaltata: usque ad infernum demergeris. Qui uos audit: me audit. Et qui uos spernit: me spernit. Qui autem me spernit: spernit eum qui me misit.

Forsoþe after þese þingis. þ lord Jesu ordeynede also oþir seuenty and tweyne: and sente hem bi tweyne bifore his face. in to ech citee & place whidur he was to comynge. & he seide to hem soþely moche ripe corn is: but fewe workmen. Þerfore preʒe ʒee þe lord of þe rijp corn þat he sende werk men in to his ripe corn. Go ʒee. Lo, I sende ʒou as lambrin among wlues. Nyle ʒee bere a bagge, neiþir scrippe, neiþir shon. And grete ʒee no man bi þe weie. Jn to what euere hous ʒee shuln entren, sei ʒee first: Pes to þis hous. And if a sone of pes shul be þere, ʒoure [f.84^v] pes shal resten on it. Jf noon, it shal turnen aʒeen to ʒou. Forsoþe dwelle ʒee in þe same hous, etinge and drinkinge þo þinges þat ben at hem. For a werk man is worþi his hire. Nyle ʒee passen fro hous in to hous. And in to what euere cite ʒee shuln entre, and þei shul resceyue ʒou, ete ʒee þo þingis þat ben set to ʒou. And cure ʒee þe sike men þat ben þerin, and sei ʒee to hem: þe rewme of God haþ neʒhede in to ʒou. In to what euere cite ʒee shuln entre, and þei shuln not resceyue ʒou, ʒee goinge out in to þe streetis þerof, sei ʒee: Also wee wipen of in to ʒou þe dust þat cleuede to vs of ʒoure cite. Neþeles wite ʒee þis þing, for þe rewme of God haþ neʒhid. I seie to ʒou, for it shal be esiere to Sodom in þat dai þan to þat cite. [f.85^r] <þ> þanne Jesu bigan to seie shenshipe to þe cites in whiche wol manye virtues of him weren maade, for þei diden not penaunce: Wo to þe, Corosaym; wo to þee, Betsaida; for if þe virtues þat ben maad in ʒou hadden ben mad in Tire and Sidon, a while go þei sittinge in heire and asches hadden don penaunce. Neþeles, I sei ʒou, it shal be esieere to Tire and Sidon in þat dai þan to ʒou. And þou, Cafarnaum, wheþir þou shalt be reised til in to heuene? þou shalt go doun til in to helle, for if þe virtues þat ben don in þee hadden ben don in Sodom, par auenture þei hadden dwellid til in to þis dai. Neþeles I seie to ʒou it shal be esieere to þe lond of men of Sodom in þe dai of dom þan to þee. <h> He þat hereþ ʒou hereþ me. And he þat dispiseþ [f.85^v] ʒou dispiseþ me. Soþli he þat dispiseþ me, dispiseþ him þat sente me.

V.II

Lv [10:17–21] Reuersi sunt autem septuaginta duo cum gaudio dicentes: Domine etiam daemonia subiciuntur nobis in nomine tuo. Et ait illis: uidebam Satanan sicut fulgur de caelo cadentem. Ecce dedi uobis potestatem calcandi supra serpentes et scorpiones: et supra omnem uirtutem inimici: et nichil uobis nocebit. <10:20> uerum tamen in hoc nolite gaudere quia spiritus uobis subiciuntur. Gaudete autem: quod nomina uestra scripta sunt in caelis. In ipsa hora exultauit Spiritu Sancto: et Mt [11:25–30] respondens Iesus dixit: Confiteor tibi Pater: Domine caeli et terrae: quia abscondisti haec a sapientibus et prudentibus: et reuelasti ea paruulis. Ita Pater: quoniam sic fuit placitum ante te. Omnia mihi tradita sunt a Patre meo. Et nemo nouit Filium nisi Pater: neque Patrem quis nouit nisi Filius: et cui Filius uoluerit reuelare. Uenite ad me omnes qui laboratis et onerati estis: et ego uos reficiam. Tollite iugum | meum super uos: et discite a me quia mitis sum et humilis corde et inuenietis requiem animabus uestris. <11:30> Iugum enim meum suaue est: et onus meum leue. Lv [10:23–24] Et conuersus ad discipulos suos: dixit: Beati oculi qui uident quae uos uidetis. Dico enim uobis: quod multi prophetae et reges uoluerunt uidere quae uos uidetis: et non uiderunt: et audire quae auditis: et non audierunt.

Forsoþe two and seuenti disciplis turneden aʒeen with ioye, seiynge: Lord, also fendis ben soget to vs in þi name. And he seide to hem: I saw Sathanas fallinge doun as leit fro heuene. And lo, Y haue ʒoue to ʒou power of defouling on serpentis and scorpiounes, and on al þe virtu of þe enemy, and no þing shal anoʒe ʒou. Neþeles nyle ʒee ioʒen in þis þing for spiritis ben soget to ʒou. But ioʒe ʒee þat ʒoure names ben writen in heuenes. Jn þat hour Jesu fulli ioʒede in þe holi gost, and he answeringe seide: <j> I knouleche to þee, Fadir, lord of heuene and of erþe, for þou hast hid þese þingis fro wise men and prudent, and hast shewed hem to litle men, þat is meke. So, Fadir, for so it was [f.86^r] plesinge bifore þee. Alle þingis ben ʒouen of my Fadir to me. And no man knowiþ þe Sone no but þe Fadir, neiþir eny man knoweþ þe Fadir no but þe Sone, and to whom þe Sone wolde shewe. Alle ʒee þat trauailen and ben chargid, comeþ to me and I shal refreschen ʒou. Take ʒee my ʒoc on ʒou and lereþ of me, for I am mylde and meke of herte, and ʒee shul finde reste to ʒoure soules. For my ʒoc is swete, or softe, and my charge is esi.And he, turned to his disciplis, seide: <b> Blissed be þe eʒen þat seen þo þingis whiche ʒee seen. Forsoþe I seie to ʒou þat manye profetis and kingis wolden seen þo þingis þat ʒee seen and þei seʒen not, and heeren þo þingis þat ʒee heren and þei herden not.

V.III

Lv [10:25–37] Et ecce quidam legis peritus surrexit temptans illum et dicens: Magister: quid faciendo uitam aeternam possidebo? At ille dixit ad eum: In lege quid scriptum est? Quomodo legis? Ille respondens dixit: Diliges Dominum Deum tuum ex toto corde tuo: et ex tota anima tua: et ex omnibus uiribus tuis: et ex omni mente tua: et proximum tuum sicut te ipsum. Dixitque illi: Recte respondisti. Hoc fac: et uiues. Ille autem uolens iustificare se ipsum: dixit ad Iesum: Et quis est meus proximus? <10:30> Suspiciens autem Iesus: dixit: Homo quidam descendebat ab Jerusalem in Iericho: et incidit in latrones: qui etiam despoliauerunt eum: et plagis impositis abierunt semiuiuo relicto. Accidit autem ut sacerdos quidam descenderet eadem uia: et uiso illo praeteriuit. Similiter et leuita cum esset secus locum: et uideret eum: pertransiit. Samaritanus autem quidam iter faciens uenit secus eum et uidens eum misericordia motus | est. Et appropians alligauit uulnera eius: infundens oleum et uinum. Et imponens illum in iumentum suum: duxit in stabulum: et curam eius egit. <10:35> Et altera die protulit duos denarios: et dedit stabulario. Et ait: Curam illius habe: et quodcumque: supererogaueris: ego cum rediero reddara tibi. Quis horum trium uidetur tibi proximus fuisse illi: qui incidit in latrones? At ille dixit: Qui fecit misericordiam in illum. Et ait illi Iesus: uade: et tu fac similiter.

And lo, a wijs man of þe lawe ros, temptinge him, and seiynge: [f.86^v] Maistir, in doinge what þinge shal I welden euere lastinge lijf? And he seide to him: What is writen in þe lawe? Hou redist þou? He answeringe seide: þou shalt louen þe Lord þi God of al þi herte and of al þi soule and of alle þi strengþes and of al þi mynde, and þi neiʒhebore as þi self. And Jesu seide to him: þou hast answerd riʒtly. Do þou þis þing and þou shalt lyuen. Forsoþe he, willinge to justifien him self, seide to Jesu: And who is my neiʒhebore? Soþli Jesu biholdinge seide: Sum man cam doun fro Ierusalem in to Jericho and he fel in to þeues, whiche also robbeden him, and, woundis put in, þei wenten awei, þe man left half quik. Forsoþe, it bifel þat a prest cam doun in to þe same weie and, him seen, he passede forþ. Jn lijc maner also a dekne, whan he was biside þe place and saw hym, passede forþ. Forsoþe a Samaritan, [f.87^r] makinge jurney, cam bisides himand, he seynge him, was stirid bi mercy. And, he neiʒhinge, bond togidere his woundis, heeldinge in oile and wijn. And he potinge him on his hors ledde in to a stable. & dide þe cure of hym & in anoþir dai he brouʒte forþ twey pens & ʒaf to þr keper of þe stable & seide haue þou cure of hym & what euer þing þou schalt ʒyue ouer: I schal ʒelde to þee. whanne I schal come aʒen who of þes þre semeþ to þee to haue be neiʒebor to hym: þat felde in to þeuys. & he seide. he þat dide mercy on hym. & Jesu seide to hyin. go þou: & do þou ill lik manere.

V.IIII

Lv [10:38–42] Factum est autem dum irent: et ipse intrauit in quoddam castellum: Et mulier quaedam Martha nomine excepit illum in domum suam. Et huic erat soror nomine Maria: quae etiam sedens secus pedes domini: audiebat uerbum illius. <10:40> Martha autem satagebat circa frequens ministerium: quae stetit: et ait: Domine: non est tibi cure quod soror mea reliquit me solam ministrare? Dic ergo illi: ut me adiuuet. Et respondens dixit illi dominus: Martha: Martha: sollicita es: et turbaris erga plurima. Porro unum est necessarium: Maria optimam partem elegit: quae non auferetur ab ea.

Soþly it was don while þei wenten: & he entride in to sum castel. & sum womman Martha. bi name resseyuede him into hir hous. and to þis Martha was a sister. Marie by name. which also sittynge bisidis þe feet of þe lord: herde þe word of hym. soþly Martha was bisy: aboute moche seruice. which stood & seide. lord is it not of charge to þee: þat my sister haþ left me aloone for to mynystre. þerfore seie þou to hir: þat sche helpe me. & þe lord answerynge seide to hir. Martha: þou art bisy: & þou art disturblid aʒens ful many þingis. forsoþe o þing is necessarie. Marie haþ chose þe beste part: which schal not þe taken awey fro hir.

V.V

Lv [11:1–13] Et factum est cum esset in loco quodam orans: ut cessauit: dixit unus ex discipulis eius ad eum: Domine: doce nos orare: sicut et Iohannes docuit discipulos suos. Et ait illis: Cum oratis: dicite: Pater: sanctificetur nomen tuum: | Adueniat regnum tuum. Panem nostrum cotidianum da nobis cotidie. Et dimitte nobis debita nostra. Siquidem et ipsi dimitimus omni debenti nobis. Et ne nos inducas in temptationem. <11:5> Et ait ad illos: Quis uestrum habebit amicum: et ibit ad illum media nocte: et dicet illi: amice: commoda mihi tres panes: quoniam amicus meus uenit de uia ad me: et non habeo quod ponam ante illum: et ille de intus respondens dicat: noli mihi molestus esse: iam ostium clausum est: et pueri mei mecum sunt in cubili: non possum surgere: et dare tibi. Et ille si perseuerauerit pulsans. Dico uobis et si non dabit illi surgens eo quod amicus eius sit: propter improbitatem tamen eius surget et dabit illi quotquot habet necessarios. Et ego uobis dico: Petite: et dabitur uobis: Querite: et inuenietis: Pulsate: et aperietur uobis. <11:10> Omnis enim qui petit: accipit: et qui querit: inuenit: et pulsanti aperietur. Quis autem ex uobis Patrem petit panem: nunquid lapidem dabit illi? Aut piscem nunquid pro pisce serpentem dabit illi? Aut si petierit ouum: nunquid porriget illi scorpionem? Si ergo uos cum sitis mali: nostis bona data dare Filiis uestris: quanto magis pater uester de caelo dabit spiritum bonum petentibus se? |

And it was don. whanne he was preʒynge in sum place: as he cesside: oon of hise disciplis seide to hym. lord teche us to preie: as also John tauʒte hise disciplis. & he seide to hym. whanne ʒe preien: seie ʒe. fadir. halowid be þi name. þi rewme come. ʒeue þou to us þis day: our eche daies breed. & forʒeue to us oure synnes: as also we forʒeuen to ech þat owiþ to vs. and lede vs not in to temptacioun. & he seide to hem. who of ʒou schal haue a frend: & schal go to hym at mydnyʒt. & schal seie to hym. frend leene þou to me þre looues. for my frend comeþ to me fro þe weye: & I haue not what I schal sette bifore hym. & he wiþynne answerynge: seie. nyle þou be heuy to me. þe dore is now schit. & my chyldryn ben wiþ me in þe bed: I may not rise & ʒeue to þee/ & if he schal contynue knockynge. I seie to ʒou. þowʒ he schal not ʒyue to hym. risinge for þat he is his frend. ne þe les for his contynuel axynge. he schal rise. & schal ʒyue to hym: how many euer he haþ nedeful & I seie to ʒou. axe ʒe: & it schal be ʒouen to ʒou. seke: & ʒe schulen fynde. knocke ʒe: & it schal be openyd to ʒou. for ech man þat axiþ: takiþ. & he þat sekiþ: fyndiþ. & it schal be openyd: to hym þat knockiþ . forsoþe who of ʒou axiþ þe fadir breed: wher he schal ʒyue to hym a stoon. or if he axiþ fisch: wher he schal ʒyue to hym a serpent for þe fisch. or if he axiþ an ey: wher he schal dresse to hym a scorpioun. þerfore if ʒe whanne ʒe ben yuele. kunnen ʒyue goode ʒiftis to ʒour sones: how moche more. ʒoure fadir of heuen schal ʒeue a good spirit to men axynge hym.

V.VI

Mt [12:1] In illo tempore abiit Iesus sabbato Lv [6:1] secundo primo Mt [12:1] per sata: Discipuli autem eius esurientes ceperunt Mr [2:23] praegredi et Mt [12:1] uellere spicas: et Lv [6:1] confricantes manibus. Mt [12:1] manducare Lv [6:2] Quidam autem Phariseorum Mt [12:2] uidentes Lv [6:2] dicebant illis: Quid facitis quod [non] licet in sabbatis? Mt [12:2–3] Dixerunt autem ei: Ecce discipuli tui faciunt quod non licet eis facere sabbatis. At ille dixit eis: Non legistis quid fecerit Dauid Mr [2:25–26] quando necessitatem habuit: et esuriit ipse: et qui cum eo erant? quomodo introiit in domum Dei sub Abiathar principe sacerdotum: et panes propositionis Lv [6:4] sumpsit: et Mt [12:4] comedit. Lv [6:4] et dedit his qui cum ipso erant Mt [12:4–7] quos non licebat ei edere: neque his qui cum eo erant: nisi solis sacerdotibus? Aut non legistis in lege: quia sabbatis sacerdotes in templo sabbatum uiolant: et sine crimine sunt? Dico autem uobis: quia templo maior est hic. Si autem sciretis quid est: misericordiam uolo et non sacrificium: numquam condempnassetis innocentes. Mr [2:27] Et dicebat eis: Sabbatum propter hominem factum est: et non homo propter sabbatum. Mt [12:8] Dominus est enim Filius hominis etiam sabbati.

In þat tyme Jesu wente bi cornes in þe secunde firste sabote. forsoþe hise disciplis bigunnen to go forþ & plucke eris of corn: & frotynge wiþ hondis to ete. soþely some of þe farisees seynge: seiden to hem. what don ʒe a þing: which is not lefful irx sabotis. forsoþe þei seiden to Jesu. lo þi disciplis don a þing: which is not leefful to do in sabotis & he seide to hem. wher ʒe han not red. what Dauiþ dide: whanne he hadde nede. & he hungride & þei þat weren wiþ hym. hou he entride in to þe hous of god vndir Abiathar prynce of prestis: & he toke & eet looues of proposicioun. & he ʒaf to hem þat weren wiþ hym. whiche looues it was not leeful to hym to ete. neiþir to hem þat weren wiþ hym: no but to prestis aloone. eþir wher ʒe han not red in þe lawe. for in þe sabotis. þe prestis defoule þe sabat in þe temple: & þei ben wiþoute greet synne. forsoþe I seie to ʒou: for her is more þan þe temple soþely if ʒe wisten what it is. I wole mercy & not sacrifice ʒe hadden neuer condempned innocentis. & he seide to hern. þe sabat was maad for man: & not man for þe sabat for þe sone of man is lord: ʒhe of þe sabat.

V.VII

Mt [12:9] Et cum inde transisset: uenit Lv [6:6] et in alio sabbato: ut intraret Mr [3:1] iterum in synagoga[m] Mt [12:9] eorum Lv [6:6] et doceret Mt [12:10] Et ecce Lv [6:6] erat ibi homo: et manus eius dextera erat arida. Mt [12:10] Et interrogabant eum dicentes: Si licet sabbatis curare. | Lv [6:7–9] Obseruabant enim scribe et Pharisaei: si in sabbato curaret: ut inuenirent unde accusarent illum. Ipse uero sciebat cogitationes eorum. Et ait homini: qui habebat manum aridam: Surge: et sta in medium. Et surgens stetit. Ait autem ad illos Iesus: Interrogo uos si licet sabbato bene facere an male: animam saluam facere an perdere? Mr [3:4] At illi tacebant. Mt [12:11–12] Ipse autem dixit eis: Quis erit ex uobis homo qui habeat ouem unam? Et si ceciderit haec sabbatis in foueam: nonne tenebit et leuabit eam? Quanto magis melior est homo oue. Itaque licet sabbatis bene facere. Mr [3:5] Et circumspiciens eos cum ira: contristatus super cecitatem cordis eorum: dicit homini: Extende manum tuam. Et extendit. Lv [6:10] Et restituta est manus eius Mt [12:13] sanitati sicut altera.

And whanne Jesu hadde passid fro þenus, he cam & in an oþir sabat. þat he schulde entre eft in to þe synagoge of hem. & þat he schulde teche. & lo a man was þer: & his riʒt hond was drie. & þei axiden hym: & seiden. wher it is leful: forto heele in þe sabatis. forsoþe þe scribis & fariseis aspieden hym if he wolde cure in þe sabat: þat þei schulden fynde. wher of þei schulden accuse hym. soþely he knewe be þouʒtis of hem. & he seide to þe man: þat hadde a drie hond. rise þou & stond in to myddis. & he risynge stood. forsoþe Jesu seide to hem: I axe ʒou wheþir it is leful to do wel in þe sabat or euele? to maken a soule saf or to leesen? And þei weren stille. Soþli he seide to hem: What man of ʒou shal ben which haþ o shep, and if þis shal fallen in to a dich in þe sabatis, wheþir he shul not holden and reysen it? Hou myche more a man is betere þan a shep? And so it is leeful to do wel in sabotis. And he with jre biholdinge hem was soreweful on þe blindnesse of her herte, and he seiþ to þe man: Strech forþ þin [f.93^r] hond. And he strauʒte forþ. And his hond was restorid to helþe as þe toþir.

V.VIII

Mr [3:6] Exeuntes autem statim Pharisaei cum Herodianis Lv [6:11] repleti sunt insipientia: et Mr [3:6–7] consilium faciebant aduersus eum: quomodo eum perderent. Et Iesus Mt [12:15] sciens recessit inde: et Mr [3:7–10] cum discipulis suis secessit ad mare. Et multa turba a Galilea et Iudea secuta est eum: et ab Ierosolimis: et ab Idumea: et trans Iordanen. Et qui circa Tyrum et Sidonem: multitudo magna: audientes quae faciebat: uenerunt ad eum. Et dixit discipulis suis ut nauicula sibi deseruiret propter turbam: ne comprimerent eum. Multos enim sanabat: ita ut | irruerent in eum ut illum tangerent: quotquot habebant plagas. Mt [12:15–16] Et curauit eos omnes. Et praecepit eis ne manifestum eum facerent. Mr [3:11–12] Et spiritus inmundi: cum illum uidebant: procidebant ei: et clamabant dicentes: Tu es Filius Dei. Et uehementer comminabatur eis ne manifestarent illum. Mt [12:17–21] ut adimpleretur quod dictum est per Isaiam prophetam dicentem: Ecce puer meus quem elegi: dilectus meus in quo bene complacuit animae meae. Ponam spiritum meum super eum: et iudicium gentibus nuntiabit. Non contendet neque clamabit: neque audiet aliquis in plateis uocem eius. <12:20> Harundinem quassatam non confringet: et linum fumigans non extinguet: donec eiciat ad uictoriam iudicium. Et in nomine eius gentes sperabunt.

Forsoþe Fariseis goinge out anoon with Erodianes, eiþir mynystris of Eroude, weren fild with fonnednesse, and þei maden a counseil aʒeen him hou þei shulden leesen him. And Jesu witinge wente awei fro þennes, and he wente with his disciplis to þe se. And myche cumpanye suede him fro Galile and Jude, and fro Ierusalem and fro Idume, and fro ouer Jordan. And þei þat weren aboute Tire and Sidon, a gret multitude, heringe þe þingis whiche he dide, camen to him. And he seide to his disciplis þat þe bot shulde serue to him for þe cumpanye, lest þei shulden opresse, or þristen, him. For he helide manye men so þat þei camen faste to him þat þei shulden touchen him, hou manye euere hadden woundis. And he curide hem alle. And he comaundide hem þat þei shulden not make him knowen. And whan vnclene spiritis seʒen him þei [f.93^v] felden doun to him, and þei crieden seiynge: þou art þe sone of God. And he manasede hem gretli þat þei shulden not make him knowen. Þat þe þing shulde be fild þat was seid bi Ysaie þe profete, seiynge: Lo, my child whom I haue chosen, my derling in whom it haþ wel plesid to my soule. I shal poten my spirit on him, and he shal telle dom to heþene men. He shal not striue neiþir crien; neiþir eny man shal heren his vois in streetis. He shal not breken to-gidere a shaken reed,and he shal not quenche smokinge flex, til he caste out dom to victorie. And heþene men shuln hopin in his name.

V.IX

Mr [3:20–21] Et ueniunt ad domum: et conuenit iterum turba ita: ut non possent neque manducare panem. Et cum audissent sui: exierunt tenere eum: dicebant enim: quoniam in furorem uersus est. Mt [12:22–24] Tunc oblatus est ei daemonium habens: caecus et mutus. Et curauit eum: ita ut loqueretur et uideret. Et stupebant omnes turbae: et dicebant: Nonne hic est Filius Dauid? Pharisaei autem audientes Mr [3:22] et scribae qui ab Ierosolimis descenderant: Mt [12:24] dixerunt Mr [3:22] quoniam Mt [12:24] hic Mr [3:22] habet Beelzebub: et quia Mt [12:24–25] non eicit daemones nisi in Beelzebub principe daemoniorum. Iesus autem sciens cogitationes eorum Mr [3:23] conuocatis eis | in parabolis dicebat illis: Quomodo potest Sathanas Sathanan eicere? Mt [12:25] Omne enim regnum diuisum contra se Lv [11:17] ipsum Mt [12:25] desolabitur. Et omnis ciuitas diuisum contra se non stabit. Mr [3:25] Et si domus super semet ipsam dispertiatur: non poterit domus illa stare. Mt [12:26] Et si Sathanas Sathanan eicit: aduersus se diuisus est. Quomodo ergo stabit regnum eius? Lv [11:18] quia dicitis in Beelzebub eicere me daemonia? Mr [3:26] Non potest stare: sed finem habet. [Lu] [11:19–21] Si autem ego in Beelzebub eicio daemonia: Filii uestri in quo eiciunt? Ideo ipsi iudices uestri erunt.Lu Porro si in digito Dei eicio daemonia: profecto peruenit in uos regnum Dei. Cum fortis armatus custodit atrium suum: in pace sunt ea quae possidet. Mt [12:29] Quomodo potest quisquam intrare in domum fortis: et uasa eius diripere: nisi prius alligauerit fortem? Lv [11:22] Si autem fortior illo superueniens uicerit eum: uniuersa arma eius auferet: in quibus confidebat: Mt [12:29] et tunc domum eius diripiet: Lv [11:22] et spolia eius distribuet. Mt [12:30–31] Qui non est mecum: contra me est. Et qui non congregat mecum: spargit. Ideo dico uobis: Mr [3:28] quoniam Mt [12:31–32] omne peccatum et blasphemia remittetur hominibus: Spiritus autem blasphemia non remittetur. Et quicumque dixerit uerbum contra Filium hominis: remittetur ei: Qui autem dixerit contra Spiritum sanctum: non remittetur ei neque in hoc saeculo neque in futuro: Mr [3:29–30] sed reus erit eterni delicti: quoniam dicebant Spiritum inmundum habet. Mt [12:33–37] Aut facite arborem bonam: et fructum eius bonum: aut facite arborem malam: et | fructum eius malum. Siquidem ex fructu arbor cognoscitur. Progenies uiperarum: quomodo potestis bona loqui cum sitis mali? Ex habundantia enim cordis os loquitur. Bonus homo de bono thesauro profert bona: et <12:35> malus homo de malo thesauro profert mala. Dico autem uobis quoniam omne uerbum otiosum quod locuti fuerint homines: reddent rationem de eo in die iudicii. Ex uerbis enim tuis iustificaberis: et ex uerbis tuis condempnaberis.

And þei comen to an hous, and þanne þe cumpany cam to-gidere so þat þei myʒten not eten neiþir bred. And whan hise hadden herd, þei wenten out to holden him; forsoþe þei seiden for he is turned in to wodnesse. And þanne [a blynd man and doumb hauyng a fend was offrid to hym. And he curide hym, so þat he spak and sauʒ. And alle þe cumpanyes wondriden and seiden: Wher þis is not þe sone of Dauiþ? Forsoþe Farisees herynge and þe scribis þat camen doun fro Ierusalem,seiden for he haþ Belsebub, and for he castiþ not out fendis no but in Belsebub, prynce of fendis. Soþely Jesu, knowinge þe þouʒtis of hem, seide to hem in parablis, whanne þei weren clepid to-gidre: How may Sathanas caste out Sathanas? For ech rewme departid aʒens it silf schal be maad desolat. And ech citee departid aʒens it (f.77r) silf schal not stonde. And if an hous is scaterid on it silf, þilke hous may not stonde. And if Sathanas castiþ out Sathanas, he is departid aʒens hym silf. How þerfore schal his rewme stonde? for ʒe seien þat I caste out fendis in Belsebub. It may not stonde, but it haþ an ende. Forsoþe if I caste out fendis in Belsebub, in whom casten out ʒoure sones? Þerfore þei schulen be ʒoure jugis. Treuly, if I caste out fendis in þe fyngur of God, þat is spirit of God, forsoþe þe rewme of God is comen among ʒou. Whanne a strong armed man kepiþ his halle, þoo þingis whiche he weldiþ ben in pees. How mai eny entren in to þe hous of a strong manand raueschen his vesselis, but if he first binde þe stronge man? Soþly if a strongere þan he comynge aboue schal ouer come him, he schal take awey alle his armere in whiche he tristide, and þanne he schal rauysche his hous, and he (f.77v) schal deele abrood hise robbries. <d> He þat is not wiþ me is aʒens me. And he þat gaderiþ not to-gidre wiþ me scateriþ. Þerfore I seie to ʒou, for al synne and blasfemye schal be forʒouen to men, but þe blasfemye of þe spirit schal not be forʒouen. And who euere schal seie a word aʒens þe sone of man, it schal be forʒouen to hym. Forsoþe if a man schal seie aʒens þe Holy Goost,it schal not be forʒouen to hym, neþir in þis world, neþir in þe world to comynge,but he schal be gilty of euere lastynge trespas, for þei seiden he haþ an vnclene spirit. Eþir make ʒe þe tre good and his fruyt good, eþir make ʒe þe tre yuel and his fruyt yuel. Forsoþe a tre is knowen of þe fruyt. Generacioun of eddris, how mown ʒe speke goode þingis whanne ʒe ben yuel? Soþely þe mouþ spekiþ of þe abundaunce of þe herte. A good man bryngiþ forþ goode þingis of good tresour, and an yuele man bryngiþ forþ yuel þingis of yuele tresour. Forsoþe I seie to ʒou, for ech ydel word þat men speken, þei schulen ʒelde resoun þerof in þe day of dome. For of þi wordis þou schal be justified, and of þi wordis þou schalt be dampned.

V.X

Mt [12:38] Tunc quidam Lv [11:16] alii Mt [12:38] de scribis et Phariseis Lv [11:16] temptantes: signum querebant ab eo Mt [12:38] dicentes: Magister: uolumus a te signum uidere Lv [11:16] de caelo. Mt [12:39] Qui respondens Lv [11:29] turbis concurrentibus coepit dicere: Generatio haec: Mt [12:39] generatio mala et adultera Lv [11:29] est. Signum querit: Mt [12:39] et signum non dabitur ei: nisi signum Ionae prophetae. Lv [11:30] Nam sicut fuit Ionas signum Niniuitis: ita erit et Filius hominis generationi isti. Mt [12:40–42] Sicut enim fuit Ionas in uentre caeti: tribus diebus et tribus noctibus: sic erit et Filius hominis in corde terrae: tribus diebus et tribus noctibus. Uiri Niniuitae surgent in iudicio cum generatione ista: et condempnabunt eam: quia penitentiam egerunt in predicatione Ionae. Et ecce plus quam Iona hic. Regina austri surget in iudicio cum generatione | ista: et condempnabit eam: quia uenit a finibus terrae audire sapientiam Salomonis. Et ecce plus quam Salomon hic. Lv [11:33–36] Nemo lucernam accendit: et in abscondito ponit: neque sub modio: sed supra candelabrum: ut qui ingrediuntur lumen uideant. Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex: totum corpus tuum lucidum erit. Si autem nequam fuerit: etiam corpus tuum tenebrosum erit. <11:35> uide ergo ne lumen: quod in te est: tenebrae sint. Si ergo corpus tuum totum lucidum fuerit: non habens aliquam partem tenebrarum: erit lucidum totum: et sicut lucerna fulgoris illuminabit te. Mt [12:43–45] Cum autem inmundus spiritus exierit ab homine: ambulat per loca arida: querens requiem et non inuenit. Tunc dicit: Reuertar in domum meam: unde exiui. Et ueniens inuenit eam uacantem: scopis mundatam: et ornatam. <12:45> Tunc uadit et assumit septem alios spiritus secum nequiores se: et intrantes habitant ibi. Et fiunt nouissima hominis illius peiora prioribus. Sic erit et generationi huic pessimae. Lv [11:27–28] Factum est autem cum haec diceret: extollens quaedam mulier uocem de turba dixit illi: Beatus uenter qui te portauit: et ubera quae suxisti. At ille dixit: Quinimmo beati qui audiunt uerbum Dei: et custodiunt illud.

Þanne somme oþere of þe scribis and Farisees, temptinge, axiden of hym a signe, seiynge: Maistir we wolen se of þee a signe fro heuene. Which answeringe to þe cumpanyes comyng to-gidere bigan to seie: þis generasioun is an yuel generasioun and auoutresse. It sekiþ a signe, and a signe schal not be ʒouen to it, no but þe signe of Ionas þe prophete. For as Jonas was a signe to men of Nynyue, so also mannes sone schal be to þis generacioun. For as Jonas was in þe wombe of a whal in þre dayes and þre nyʒtis, so also mannes sone schal be in þe herte of erþe in þre dayes and þre nyʒtis. Men of Nynyue schulen rise in þe dom wiþ þis generacioun and þei schulen condempne it, for þei diden penaunacein þe prechyng of Jonas. And lo, here is more þan Jonas. Þe queen of þe souþ schal rise in þe dom wiþ þis generacioun and sche schal condempne it, for sche cam fro þe endis of erþe for to here þe wisdom of Salomon. And lo, heere is more þan Salomon. <d> No man tendiþ a lanterne and settiþ in hidlis, neþir vndir a boischel, but on a candilsticke, þat þei þat gon in se liʒt. Þe lanterne of þi bodi is þin iʒe. If þin iʒe schal (f.78v) be symple, al þi bodi schal be liʒtful. Forsoþe if þin iʒe schal be weyward, also þi bodi schal be derkful. Þerfore se þou þat þe liʒt which is in þee be not derknessis. Þerfore if al þi bodi schal be bryʒt, not hauynge eny part of derknessis, it schal be al liʒtful and as a lanterne of briʒtnesse it schal liʒtne þee. < > Forsoþe whanne an vnclene spirit haþ gon out fro a man, he goþ bi drie places, sekynge reste, and he fyndiþ not. Þanne he seiþ: I schal turne aʒen in to myn hous fro whennys I wente out. And he comynge fyndiþ it voide, clensid wiþ besummes, and maad fair. Þanne he goþ and takiþ seuene oþire spiritis wiþ hym worse þan hym silf, and þei entringe dwellen þere. And þe laste þingis of þat man ben maad worse þan þe formere. So it schal be also to þis worste generacioun. <c> Forsoþe it was don, whanne he (f.79r) seide þes þingis, sum womman of þe cumpany, reisynge þe vois, seide to hym: Blessid is þe wombe þat bar þee and þe teetis whiche þou hast soke. And he seide: But raþere blessid be þei þat heren þe word of God, and kepen it.

V.XI

Mt [12:46] Adhuc eo loquente ad turbas: ecce mater eius et fratres Mr [3:31] ueniunt | Lv [8:19] ad illum Mr [3:31] et foris Mt [12:46] stabant: quaerentes loqui ei. Mr [3:32] Et sedebat circa eum turba. Lv [8:19] Et non poterant adire eum prae turba. Mr [3:31] Miserunt ad eum uocantes eum. Mt [12:47] Dixit autem ei quidam: Ecce mater tua et fratres tui foris stant: Mr [3:32] querunt te: Lv [8:20] uolentes te uidere. Mt [12:48] At ipse respondens dicenti sibi ait: Quae est mater mea. Et qui sunt fratres mei? Mr [3:34] Et circumspiciens eos qui in circuitu eius sedebant. Mt [12:49] Et extendens manum in discipulos suos dixit: Ecce Lv [8:21] mater mea et fratres mei hi sunt: qui audiunt uerbum Dei et faciunt. Mt [12:50] Quicumque enim fecerit uoluntatem Patris mei qui in caelis est: ipse meus frater Mr [3:35] et soror mea: et mater est.

Ʒit hym spekinge to þe cumpanyes, lo, his modir and breþeren comen to hym and stonden wiþouteforþ, sekynge to speke to hym. And þe cumpany sat aboute hym and þei myʒten not go to hym for þe cumpanye. And þei senten to hym and clepiden hym. Soþely sum man seide to hym: Lo, þi modir and þi breþeren stonden wiþoutforþ and seken þee willynge to se þee. And, he answeringe to þe man seiynge to hym, seide: Which is my modir and whiche ben my breþeren? And he biholdinge aboute hem þat (f.79v) saten in his cumpas, and he holdynge forþ þe hond in to his disciplis seide: Lo, my modir and my breþeren ben þes þat heren þe word of God, and don. Forsoþe who euere doiþ þe wille of my Fad[i]r which is in heuens, he is my broþer and my sister and modir.

V.XII

Lv [11:37–13:9] Et cum loqueretur: rogauit illum quidam Phariseus ut pranderet apud se. Et ingressus recubuit. Phariseus autem coepit intra se reputans dicere: quare non baptizatus esset ante prandium. Et ait Dominus ad illum: Nunc uos Pharisaei quod de foris est calicis et catini mundatis: quod autem intus est uestrum: plenum est rapina et iniquitate. <11:40> Stulti: nonne qui fecit quod de foris est: etiam id quod de intus est: fecit? ueruntamen quod superest: date elemosinam: et ecce omnia munda sunt uobis. Sed uae uobis Phariseis: quia decimatis mentam: et rutam: et omne olus: et preteritis iudicium: et caritatem Dei. Haec autem oportuit facere: et illa non omittere. Vae uobis Phariseis: quia diligitis primas cathedras in synagogis: et salutationes in foro. Vae uobis: quia estis ut monumenta quae non apparent: et homines ambulantes supra: nesciunt. <11:45> Respondens autem quidam ex legis peritis: ait illi: Magister: haec dicens etiam contumeliam | nobis facis. At ille ait. Et uobis legis peritis uae: quia oneratis homines oneribus quae portari non possunt: et ipsi uno digito uestro non tangitis sarcinas. Ue uobis: quia edificatis monumenta prophetarum: patres autem uestri occiderunt illos. Profecto testificamini quod consentitis operibus patrum uestrorum: quoniam quidem ipsi eos occiderunt: uos autem edificatis eorum sepulcra. Propterea et sapientia Dei dixit: Mittam ad illos prophetas et apostolos: et ex illis occident: et persequentur ut inquiratur sanguis omnium prophetarum qui effusus est a constitutione mundi a generatione ista: a sanguine Abel usque ad sanguinem Zachariae: qui periit inter altare et edem. Ita dico uobis: requiretur ab hac generatione. Ue uobis legis peritis: quia tulistis clauem scientiae. Ipsi non introistis: et eos qui introibant prohibuistis. Cum haec ad illos diceret: ceperunt Pharisaei et legis periti grauiter insistere: et os eius opprimere de multis: insidiantes ei: et quaerentes capere aliquid ex ore eius: ut accusarent eum. <12:1> Multis autem turbis circumstantibus: ita ut se inuicem conculcarent: coepit dicere ad discipulos suos: Attendite a fermento Phariseorum: quod est hypochrisis. Nichil autem opertum est quod non reueletur: neque absconditum: quod non sciatur. Quoniam quae in tenebris dixistis: in lumine dicentur. Et quod in aure locuti estis in cubiculis: predicabitur in tectis. Dico autem uobis amicis | meis: Ne terreamini ab his qui occidunt corpus: et post haec non habent amplius quod faciant. <12:5> ostendam autem uobis quem timeatis. Timete eum qui: postquam occiderit: habet potestatem mittere in gehennam. Ita dico uobis: hunc timete. Nonne quinque passeres ueneunt dipondio? Et unus ex illis non est in obliuione coram Deo. Sed et capilli capitis uestri omnes numerati sunt. Nolite ergo timere. Multis passeribus pluris estis. Dico autem uobis: Omnis quicumque confessus fuerit me coram hominibus: et Filius hominis confitebitur illum coram angelis Dei. Qui autem negauerit me coram hominibus: denegabitur coram angelis Dei. <12:10> Et omnis qui dicit uerbum in Filium hominis: remittetur illi. Ei autem qui in Spiritum sanctum blasphemauerit: non remittetur. Cum autem inducent uos in synagogas: et ad magistratus et potestates: nolite solliciti esse qualiter aut quid respondeatis: aut quid dicatis. Spiritus enim sanctus docebit uos in ipsa hora quae oporteat dicere. Ait autem ei quidam de turba. Magister: dic fratri meo ut diuidat mecum hereditatem. At ille dixit ei: Homo: quis me constituit iudicem aut diuisorem super uos? Dixitque <12:15> ad illos: uidete et cauete ab omni auaritia: quia non in abundantia cuiusquam uita eius est ex his quae possidet. Dixit autem similitudinem ad illos: dicens: Hominis cuiusdam diuitis uberes fructus ager attulit. Et cogitabat intra se dicens: Quid faciam: quod non habeo quo congregem | fructus meos? Et dixit: Hoc faciam: Destruam horrea mea: et maiora faciam: et illuc congregabo omnia quae nata sunt mihi: et bona mea. Et dicam animae meae: Anima: habes multa bona posita in annos plurimos. Requiesce: comede: bibe: epulare. <12:20> Dixit autem illi Deus: Stulte: hac nocte animam tuam repetunt a te: quae autem praeparasti: cuius erunt? Sic est qui sibi thesaurizat: et non est in Deum diues. Dixitque ad discipulos suos: Ideo dico uobis: Nolite solliciti esse animae quid manducetis: neque corpori quid uestiamini. Anima plus est quam esca: et corpus plus quam uestimentum. Considerate coruos quia non seminant neque metunt. Quibus non est cellarium neque horreum. Et Deus pascit illos. Quanto magis uos pluris estis illis? <12:25> Quis autem uestrum cogitando potest adicere ad staturam suam cubitum unum? Si ergo neque quod minimum est potestis: quid de ceteris solliciti estis? Considerate lilia quomodo crescunt. Non laborant: non nent. Dico autem uobis quia nec Salomon in omni gloria sua uestiebatur sicut unum ex istis. Si autem fenum: quod hodie in agro est: et cras in clibanum mittitur: Deus sic uestit: quanto magis uos pusillae fidei? Et uos nolite querere quid manducetis: aut quid bibatis. Et nolite in sublime tolli. <12:30> Haec enim omnia gentes mundi querunt. Pater autem uester scit quoniam his indigetis. Ueruntamen querite regnum Dei: et haec omnia adicientur uobis. | Nolite timere pusillus grex: quia complacuit Patri uestro dare uobis regnum. Uendite quae possidetis: et date elemosinam. Facite uobis sacculos qui non ueterascunt: thesaurum non deficientem in caelis: quo fur non appropiat: neque tinea corrumpit. ubi est enim thesaurus uester: ibi et cor uestrum erit. Ȼ <12:35> Sint lumbi uestri precincti: et lucernae ardentes. Et uos similes hominibus expectantibus dominum suum quando reuertatur a nuptiis: ut: cum uenerit et pulsauerit: confestim aperiant ei. Beati serui illi quos cum uenerit dominus inuenerit uigilantes. Amen dico uobis: quod precinget se: et faciet illos discumbere: et transiens ministrabit illis. Et si uenerit in secunda uigilia: et si in tertia uigilia uenerit: et ita inuenerit: beati sunt serui illi. Hoc autem scitote: quoniam si sciret pater familias qua hora fur ueniret: uigilaret utique: et non sineret perfodi domum suam. <12:40> Et uos estote parati: quia qua hora non putatis: Filius hominis ueniet. Ait autem ei petrus: Domine: ad nos dicis hanc parabolam: an et ad omnes? Dixit autem dominus: Quis: putas: est fidelis dispensator et prudens: quem constituit dominus supra familiam suam: ut det illis in tempore tritici mensuram? Beatus ille seruus quem cum uenerit dominus: inuenerit ita facientem. Uere dico uobis: quia supra omnia quae possidet constituet illum. | <12:45> Quod si dixerit seruus ille in corde suo: moram facit dominus meus uenire: et coeperit percutere pueros et ancillas: et edere: et bibere: et inebriari: ueniet dominus serui illius in die qua non sperat: et hora qua nescit: et diuidet eum: partemque eius cum infidelibus ponet. Ille autem seruus qui cognouit uoluntatem domini sui: et non praeparauit: et non fecit secundum uoluntatem eius: uapulabit multis: Qui autem non cognouit: et fecit digna plagis: uapulapit paucis. Omni autem cui multum datum est: multum quaeretur ab eo: et cui commendauerunt multum: plus petent ab eo. Ignem ueni mittere in terram. Et quid uolo nisi accendatur? <12:50> Baptisma autem habeo baptizari: Et quomodo coartor usque dum perficiatur? Putatis quia pacem ueni dare in terram? Non dico uobis: sed separationem: Erunt enim ex hoc quinque in domo una diuisi. Tres in duos et duo in tres diuidentur: Pater in Filium: et Filius in Patrem suum. Mater in Filiam: et Filia in matrem. Socrus in nurum suam: et nurus in socrum suam. Dicebat autem et ad turbas: Cum uideritis nubem orientem ab occasu: statim dicitis: Nimbus uenit. Et ita fit. <12:55> Et cum austrum flantem: dicitis: quia estus erit: et fit. Hypochritae: faciem terrae et caeli nostis probare: hoc autem tempus quomodo non probatis? Quid autem et a uobis ipsis non iudicatis quod iustum est? Cum autem uadis cum aduersario tuo ad principem in uia: da operam liberari ab illo: ne forte trahat | te ad iudicem: et Iudex tradat te exactori: et exactor mittat te in carcerem. Dico tibi: non exies inde: donec etiam nouissimum minutum reddas. Ȼ <13:1> Aderant autem quidam ipso in tempore: nuntiantes illi de Galileis: quorum sanguinem pilatus miscuit cum sacrificiis eorum. Et respondens dixit illis: Putatis quod hi Galilei pre omnibus Galileis peccatores fuerunt: quia talia passi sunt? Non dico uobis: sed nisi penitentiam habueritis: omnes similiter peribitis. Et sicut illi decem et octo: supra quos cecidit turris in Syloa et occidit eos: Putatis quia et ipsi debitores fuerunt praeter omnes homines habitantes in Jerusalem?<13:5>Non: dico uobis: sed si non penitentiam egeritis: omnes similiter perhibitis. Dicebat autem hanc similitudinem: Arborem fici habebat quidam plantatam in uinea sua: Et uenit querens fructum in illa: et non inuenit. Dixit autem ad cultorem uineae: Ecce anni tres sunt ex quo uenio querens fructum in ficulnea hac: et non inuenio: Succide ergo illam: ut quid etiam terram occupat? At ille respondens: dixit illi: Domine: dimitte illam et hoc anno: usque dum fodiam circa illam: et mittara stercora: Et si quidem fecerit fructum: Sin autem: in futurum succides illam.

And whanne Jesu spak, sum Farisee preiede hym þat he schulde ete at hym. And he gon in, sat to mete. Soþely þe Farisee bigan to seie, gessynge wiþ inne hym silf, why he was not waischyn bifore þe mete. And þe Lord seide to hym: Now ʒee Farisees clensen þe þing þat is wiþ out forþ of þe cuppe and of plater, but þe þing þat is wiþ inne of ʒou is ful of raueyne and of wickidnesse. Foolis, wher he þat made þis þat is wiþ out forþ made not also þis þat is wiþ jnne? Neþeles þis þat leeueþ ouer, eþir is superflu, ʒeue ʒe almese, and lo, al (f.80^r)le þingis ben clene to ʒou. But wo to ʒou Farisees, þat tiþen mynte and rue and ech erbe, and passen þe dom and þe charite of God. Forsoþe it bihofte to do þes þingis and to leeue not þoo. Wo to ʒou Farisees, þat louen þe firste chaieris in synagogis and salutaciouns in cheping. Wo to ʒou, þat ben as sepulcris þat apperen not, and men walkinge aboue witen not. Forsoþe oon of þe wise men of lawe answeringe seide to hym: Maister, þou seiynge þes þingis doist dispit also to us. And he seide: Also wo to ʒou wise men of lawe, for ʒe chargen men wiþ berþyns whiche þei mowen not bere, and ʒe ʒou silf wiþ ʒoure o fynger touchyn not han forbede hem þat entriden. Forsoþe whanne he spak þes þingis to hem, Farisees and wise men of lawe bigunnen to aʒen stonden greuously, and oppresse his mouþ, settynge tresouns to hym of many þingis, and sekynge to take sum þing of his mouþ, þat þei schulden accuse hym. < >Forsoþe many cumpanyes stondyng aboute, so þat þei defouliden, eþir þristiden, hem silf to-gidre, he bigan to seie to his disciplis: <c> Be ʒe war of þe sourdowʒ of Farisees, which is jpocrisie. Forsoþe no þing is hilid þat schal not be schewid, neþir hid þat schal not be knwun. For þo þingis þat ʒe han seid in derknessis schulen be seid in (f.81r) liʒt. And þis þat ʒe han spoke in beddis schal be prechid in roouys. Forsoþe I seie to ʒou, my frendis: Be not ʒe aferid of hem þat slen þe bodi, and after þes þingis þei han no more what þei schulen do. Soþely I schal schewe to ʒou whom ʒe schulen drede. Drede ʒe hym which aftir þat he haþ slayn haþ power to sende in to helle. So I seie to ʒou: Drede ʒe hym. Wher twey sparowis ben not seld for tweyne halpens. And oon of hem is not in forʒeting bifore God? But also alle þe heeris of ʒoure heed ben noumbrid. Þerfore nyle ʒe drede. ʒe ben of more pris þan many sparowis. < > Treuly I seie to ʒou: Ech man which euere schal knowleche me bifore men, and mannes sone, schal knowleche hym bifore þe aungelis of God. Soþly if a man schal denye me bifore men he schal be deny (f.81v)ed bifore þe aungelis of God. And ech man þat seiþ a word aʒens mannes sone, it schal be forʒouen to hym. Soþely it schal not be forʒouen to hym þat schal blasfeme aʒens þe Hooly Goost. Forsoþe whanne þei schulen lede ʒou in to synagogis and to magistratis and potestatis, nyle ʒe be bisi hou eþir what ʒe schulen answere, eþir what ʒe schulen seie. For þe Holy Goost schal teche ʒou in þat our what þingis it bihoueþ ʒou to seie. <g> Soþely sum man of þe cumpany seide to hym: Maister, seie þou to my broþir þat he departe þe eritage wiþ me. And he seide to hym: A man, who ordeynede me juge eþir departere on ʒou? And he seide to hem: Se ʒe and be war of al auarise, for þe lif of eny man is not in his abundaunce of þoo þingis þat he weldiþ. Soþely he seide a licknesse to hem (f.82r) and seide: þe feeld of sum riche man brouʒte forþ plenteuouse fruytis. And he þouʒte wiþ jnne himsilf, seiynge: What schal I do, for I haue not whidur I schal gadere my fruytis? And he seide: I schal do þis: I schal distrie my bernys and I schal make grettere, and þidir I schal gedere alle þingis þat growen to me and my goodis. And I schal seie to my lif: Lif, þou hast many goodis kept in to ful many ʒeeris. Reste þou, ete þou, drynk þou, and plenteuously ete þou. Soþely God seide to hym: Fool, in þis nyʒt þei schulen axe of þee þi soule; forsoþe whos schulen þoo þingis be whiche þou hast maad redi? So is he þat tresouriþ to hym silf, and is not riche in to God. And he seide to his disciplis: þerfore I seie to ʒou: Nyle ʒe be bisy to ʒoure lif what ʒe schulen ete, neþir to ʒoure bodi wiþ what ʒe schulen (f.82v) be cloþid. Þe lif is more þan mete and þe bodi is more þan cloþ. Biholde ʒe þe crowis, for þei sowen not neþir repen. To whiche is no celer neþir berne. And God fediþ hem. How muche more ʒe ben of more pris þan þei. Forsoþe who of ʒou bi þenkinge mai adde o cubite to his stature? þerfore if ʒe mowen not þis þing þat is þe leeste, what ben ʒe bisye of oþire þingis? Biholde ʒe þe lilyes of þe feeld: hou þei wexen. Þei traueilen not neþir spynnen. Soþely I seie to ʒou, for neþir Salomon in al his glorie was cloþid as oon of þes. Forsoþe if God cloþiþ þus þe hey in þe feld, þat to-day is, and tomorowe is sent in to a furneys, how moche more ʒou of litil feiþ. And nyle ʒe seke what ʒe schulen ete eþir what ʒe schulen drynke. And nyle ʒe be reisid an hiʒe. For þe folkis of þe world sekyn alle þes þingis. Soþely ʒoure Fadir woot for ʒe han nede to þes þingis. Neþeles seke ʒe first þe rewme of (f.83r) God, and alle þes þingis schulen be cast to ʒou. < > Nyle ʒe litil floc drede, for it pleside to ʒoure fadir to ʒyue a rewme to ʒou. Sille ʒe þoo þingis þat ʒe han in possessioun, and ʒyue ʒe almes. Make ʒe to ʒou baggis þat wexe not elde, tresour not failinge in heuenys, whidur a þef neiʒeþ not, neþir mouʒte distrieþ. Forsoþe where þi tresour is, þere also þin herte schal be. <f> Be ʒoure leendis gird bifore, and lanternes brennynge in ʒoure hondis. And be ʒe lik to men abidinge her lord, whanne he schal turne aʒen fro weddingis, þat whanne he schal come and knocke, anoon þei opyne to him. Blessid ben þoo seruauntis whiche,] [f.94^r] whan þe Lord shal come, he shal finde wakinge. Treuli I seie to ʒou þat he shal girden him, and he shal maken hem sitte to mete, and he passinge shal mynystre to hem. And if he shul come in þe secounde wakinge and if he shul come in þe þridde wakinge and shul finde so, þo seruauntis ben blissid. Forsoþe wite ʒee þis þing, for if an husbonde man wiste in what hour þe thef wolde come, soþli he wolde wake and suffre not his hous to be myned & be ʒe redi: for in what our ʒe gessen not mannes sone schal come forsoþe Petre seide to hym lord seist þou þis parable to vs: eþir also to alle men soþely þe lord seide who gessist þou is a feiþful dispendere and prudent whom þe lord haþ ordeyned on his meyne þat he ʒyue to hem in tyme þe mesure of whete blessid is þat seruaunt. whom whanne þe lord schal come: he schal fynde doynge so treuly I seie to ʒou. for on alle þingis þat he weldiþ he schal ordeyne hym þat if þilke seruaunt schal seie in his herte. my lord makiþ tariyng to come. & if he schal bigynne to smyte children & hand maydens. & if he schal ete & drynke & be fillid ouer mesure: þe lord of þat seruaunt schal come in þe day. in which he hopiþ not. & in þe our in which he woot not & þe lord schal departe hym: & he schal putte his part wit vnfeiþful men. forsoþe þilke seruaunt. þat knew þe will of his lord. & made not redi hym silf. & dide not vp his wil: schal be beten wiþ many woundis. soþely he þat knewiþ not. & dide worþi þingis of woundis: schal be beten wiþ fewe treuly to ech man to whom moche is ʒouen: myche schal be axid of hym & þei schulen axe more of hym: to whom þei bitoken moche. I cam to sende fier in to þe erþe & what wole J: no but þat it be kyndlid. soþely I haue to be baptysid wiþ baptym & how am I constreyned: til þat it be fillid? gessen ʒe for I cam to ʒyue pees in to erþe? nay I seie to ʒou: but departing forsoþe fro þis tyme. fyue schulen be departid in oon hous. þre schulen be departid aʒens tweyne: & tweyne aʒens þre. þe fadir aʒenis þe sone: & þe sone aʒens his fadir þe modir aʒens þe douʒter: & þe douʒtir aʒens þe modir þe hosebondis modir aʒens þe sones wif: & þe sones wif: aʒens hir hosebondis modir forsoþe he seide also to þe cumpanyes whanne ʒe seen a clowde risyng fro þe sunne goynge doun: anoon ʒe seyn. reyn comeþ. & so it is don & whanne ʒe seen þe souþ blowynge: ʒe seien. for hete schal be. & it is don jpocritis ʒe kunnen preue þe face of heuene & of erþe but how proue ʒe not þis tyme? forsoþe what demen ʒe not also of ʒou silf: þis þing þat is just forsoþe whanne þou goist wiþ þin aduersarie to þe prynce: in þe weye ʒyue þou bisynesse to be delyueried fro hym lest parauenture he drawe þee to be juge: & be juge bitake þee to þe wrongful axer. & þe wrongful axere sende þee in to prisoun I seie to þee. þou schalt not go out fro þenus: til þou ʒelde also þe laste mynute eþir ferþing. § Forsoþe sum men camen in þat tyme. tellynge to hym of Galileis: whose blood Pilat meddilide wiþ þe sacrificis of hem & he answerynge: seide to hem gessen ʒe þat þese Galileis weren synners mor þan alle Galileis: for þei suffriden siche þingis? nay I seie to ʒou but alle ʒe schulen perische in lik maner: no but ʒe schulen haue penaunce& as þoo ten & eiʒte: on whiche þe tour in Syloa felde doun & killide hem gessen ʒe for also þei weren dettours: more þan alle men dwellynge in Ierusalem? nay I seie to ʒou but in lik maner alle ʒe schulen perische: if ʒe schulen not do penaunce forsoþe he seide þis liknesse sum man hadde a fige tre plauntid in his vyner & he cam sekinge fruyt þer jnne: & foond not. soþely he seide to þe tilier of þe vyner. lo þre ʒeris ben. siþen I come sekinge freuyt in þis litel fige tre: & I fynde not þerfore kitte it doun wherto occupieþ it ʒhe þe erþe & he answerynge: seide to him: lord suffre it also þis ʒeer: til þe while I dugge aboute it & sende toordis & if it schal make fruyt ellis: in tyme to comynge þou schalt kitte it doun.

V.XIII

Mt [13:1] In illo die exiens Iesus de domo: sedebat secus mare. Lv [13:10–17] Erat autem docens in synagoga eorum sabbatis. Et ecce mulier quae habebat | spiritum infirmitatis annis decem et octo. Et erat inclinata: nec omnino poterat sursum respicere. Quam cum uidisset Iesus: uocauit ad se: et ait illi: Mulier: dimissa es ab infirmitate tua. Et inposuit illi manus: et confestim erecta est: et glorificabat Deum. Respondens autem archisynagogus: indignans quia sabbato curasset Iesus: dicebat turbae: Sex dies sunt: in quibus oportet operari: In his ergo uenite et curamini: et non in die sabbati. Respondens autem ad illum dominus dixit: Hypocritae: unusquisque uestrum sabbato non soluit bouem suum aut asinum a praesepio: et ducit adaquare? Hanc autem Filiam Abrahae: quam alligauit Satanas: ecce decem et octo annis: non oportuit solui a uinculo isto die sabbati? Et cum haec diceret: erubescebant omnes aduersarii eius: Et omnis populus gaudebat in uniuersis quae gloriose fiebant ab eo.

In þat dai Jesu goynge out of þe hous: sat bisidis þe see. forsoþe he was techyng in þe synagogis of hem in þe sabatis & lo a womman: þat hadde a spirit of siknesse. ten & eiʒte ʒeeris & sche was bowid doun: neþir in eny manere myʒte loke vpward whom whanne Jesu hade sein clepide to him & seide to hir womman: þou art left eþir delyuerid of þi syknesse and he puttide to hir þe hondis: & anoon sche was reisid. & sche glorifiede god. soþely þe prynce of a synagoge. answerynge hauynge indignacioun. for Jesu hadde curid in þe sabat: seide to þe cumpany sixe dayes ben: in whiche it bihoueþ to worche þerfor come ʒe in þese. & be ʒe curid: & not in þe dai of sabat. forsoþe þe lord answering to him: seide jpocrite. wher ech of ʒou vntieþ not in þe sabat. his oxe eþir asse fro þe cracche eþir stable: & lediþ forto watre bihofte it not þat þis douʒter of Abraham whom Satanas haþ bounde. lo ten & eiʒte ʒeeris: be vnbounden of þis boond in þe dai of sabat? & whanne he seide þes þingis: alle hise aduersaries weren aschamed & al þe peple ioyede in alle þingis: þat weren don gloriously of hym.

V.XIIII

Mr [4:1] Et iterum coepit docere ad mare: Mt [13:2] Et congregate sunt ad eum turbae multae: Lv [8:4] et de ciuitatibus [properarent] Mt [13:2] ita ut in nauiculam ascendens sederet: Mr [4:1] in mari. Mt [13:2–3] Et omnis turba stabat in littore. Et locutus est eis multa in parabolis dicens: Mr [4:2] illis in doctrina sua: audite Mt [13:3] Ecce exiit qui seminat seminare Lv [8:5] semen suum. Et dum seminat: aliud cecidit secus uiam: et conculcatum est: et uolucres caeli Mr [4:4] uenerunt et comederunt illud. Lv [8:6] Et aliud cecidit supra petram: Mr [4:5–6] ubi non habuit terram multam. Et statim exortum est: quoniam non habebat altitudinem terrae. Et quando exortus est sol: exestuauit: et eo quod non haberet radicem Lv [8:6] | nec humorem Mr [4:6] exaruit. Lv [8:7] Et aliud cecidit inter spinas: et simul exortae spinae suffocauerunt illud. Mr [4:7] Et fructum non dedit. Lv [8:8] Et aliud cecidit in terram bonam: et ortum fecit fructum Mr [4:8] ascendentem et crescentem. Et afferebat Mt [13:8] aliud centesimum: aliud sexagesimum: aliud tricesimum. Lv [8:8] Haec dicens clamabat: Qui habet aures audiendi: audiat. Mr [4:10] Et cum esset singularis: Mt [13:10] accedentes Mr [4:10] duodecim: qui cum eo erant Mt [13:10–17] discipuli dixerunt ei: Quare in parabolis loqueris eis? Qui respondens ait illis: Quia uobis datum est nosse misteria regni caelorum: illis autem non est datum. Qui enim habet: dabitur ei et habundabit. Qui autem non habet: et quod habet auferetur ab eo. Ideo in parabolis loquor eis: quia uidentes non uident: et audientes non audiunt neque intelligunt. Et impletur in eis prophetia Jsaiae dicentis: Auditu audietis et non intelligetis: et uidentes uidebitis: et non uidebitis. <13:15> Incrassatum est enim cor populi huius: et auribus grauiter audierunt: et oculos suos clauserunt: ne quando oculis uideant: et auribus audiant: et corde intelligant: et conuertantur et sanem eos. Uestri autem beati oculi: quia uident: et aures uestrae: quia audiunt. Amen quippe dico uobis: quia multi prophetae et iusti cupierunt uidere quae uos uidetis: et non uiderunt: et audire quae auditis: et non audierunt. Lv [8:9–10] Interrogabant autem eum discipuli eius: quae esset haec parabola. Quibus | ipse dixit: Vobis datum est nosse misterium regni Dei. Ceteris autem Mr [4:11–13] qui foris sunt: in parabolis omnia fiunt: ut uidentes uideant: et non uideant: et audientes audiant: et non intelligant: nequando conuertantur: et dimittantur eis peccata. Et ait illis: Nescitis parabolam hanc: et quomodo omnes parabolas cognoscetis? Mt [13:18] Uos ergo audite parabolam seminantis. Lv [8:11] Est autem haec parabola. Semen est uerbum Dei. Mr [4:14] Qui seminat: uerbum seminat. Lv [8:12] Qui autem secus uiam: Mr [4:15] ubi seminatur uerbum: Lv [8:12] hi sunt qui audiunt: Mt [13:19] uerbum regni. Lv [8:12] Deinde Mr [4:15] cum audierint: confestim Lv [8:12] uenit diabolus: et tollit uerbum Mr [4:15] quod seminatum est Lv [8:12–13] de corde eorum: ne credentes salui fiant. Nam Mr [4:16] et hi similiter Lv [8:13] qui supra petram Mr [4:16] seminantur: qui cum audierint uerbum: statim cum gaudio accipiunt illud. Lv [8:13] Et hi radices Mr [4:17] in se Lv [8:13] non habent Mr [4:17] sed temporales sunt Lv [8:13] qui ad tempus credunt: et in tempore temptationis Mr [4:17–18] orta tribulatione et persecutione propter uerbum: confestim scandalizantur: et Lv [8:13–14] recedunt. Quod autem in spinis cecidit: hi sunt qui Mr [4:18] uerbum Lv [8:14] audierunt: et a sollicitudinibus Mt [13:22] saeculi istius: Lv [8:14–15] et diuitiis: et uoluptatibus uitae: euntes suffocantur: et non referunt fructum. Quod autem in bonam terram: hi sunt qui in corde bono et optimo audientes uerbum retinent: et fructum afferunt in pacientia: Mr [4:20–21] unum triginta: et unum sexaginta: et unum centum. Et dicebat illis: Lv [8:16–17] Nemo autem lucernam accendens: operit eam uase: aut subtus lectum ponit: sed supra candelabrum ponit: ut intrantes uideant lumen. Non enim est occultum: quod non manifestetur: nec absconditum: quod non cognoscatur: et in palam ueniat. Mr [4:23–24] Si quis habet aures audiendi: audiat. Et dicebat illis: Lv [8:18] Videte ergo quomodo auditis. Mr [4:24–25] In qua mensura mensi fueritis: remetietur uobis: et adicietur uobis. Qui enim habet: dabitur illi. Lv [8:18] Et quicumque non habet: etiam quod putat se habere: auferetur ab illo. Mt [13:24–30] Aliam parabolam proposuit illis: dicens: Simile factum | est regnum caelorum homini qui seminauit bonum semen in agro suo. <13:25> Cum autem dormirent homines uenit inimicus eius: et superseminauit zizania in medio tritici: et abiit. Cum autem creuisset herba et fructum fecisset: tunc apparuerunt et zizania. Accedentes autem serui Patris familias dixerunt ei: Domine: nonne bonum semen seminasti in agro tuo? unde ergo habet zizania? Et ait illis: Inimicus homo hoc fecit. Serui autem dixerunt ei: uis: imus et colligimus ea? Et ait: Non: ne forte colligentes zizania: eradicetis simul cum eis et triticum. <13:30> Sinite utraque crescere usque ad messem. Et in tempore messis dicam messoribus: Colligite primum zizania: et alligate ea fasciculos ad comburendum. Triticum autem congregate in horreum meum. Mr [4:26–29] Et dicebat: Sic est regnum Dei: quemadmodum si homo iaciat sementem in terram: et dormiat: et exurgat nocte ac die: et semen germinet et increscat dum nescit ille. Ultro enim terra fructificat: primum herbam: deinde spicam: deinde plenum frumentum in spica. Et cum se produxerit fructus: statim mittit falcem: quoniam adest messis. Mt [13:31] Aliam parabolam proposuit eis: dicens: Lv [13:18] Cui simile est regnum Dei: et cui Mr [4:30] parabolae Lv [13:18] simile esse existimabo illud? Mt [13:31–32] Simile est regnum caelorum grano sinapis: quod accipiens homo seminauit in agro suo. Quod minimum est quidem omnibus seminibus Mr [4:31–32] quae sunt in terra. Et cum seminatum fuerit: ascendit. Mt [13:32] Cum autem creuerit maius est omnibus oleribus. Et fit arbor. Mr [4:32] Et facit ramos magnos Mt [13:32] ita ut uolucres caeli | ueniant et habitent Mr [4:32] sub umbra eius Mt [13:32–33] in ramis eius. Aliam parabolam locutus est eis dicens: Lv [13:20] Cui simile estimabo regnum Dei? Mt [13:33–34] Simile est regnum caelorum fermento: quod acceptum mulier abscondit in farinae satis tribus: donec fermentatum est totum. Haec omnia locutus est Iesus in parabolis ad turbas. Mr [4:33] Et talibus multis parabolis loquebatur eis uerbum: prout poterant audire. Mt [13:34–35] Et sine parabolis non loquebatur eis: ut impleretur quod dictum est per prophetam dicentem: Aperiam in parabolis os meum: eructabo abscondita a constitutione mundi. Mr [4:34] Seorsum autem discipulis suis disserebat omnia.

And eft Jesu bigan to teche at þe see: & many cumpanyes weren gaderid to hym & hastiden fro citees to hym so þat he stiʒyng in to a boot: sat in þe see: & al þe cumpany stood in þe brynke & he seide many þingis to hem in parablis: seiynge to hem in his doctryne: heere ʒe lo he þat sowiþ: wente out for to sowe his seed & while he sowiþ: sum felde bisidis þe weye & it was defoulid: & þe briddis of þe eir camen & eeten it & anoþir felde on a stoon: wher it hadde not myche erþe & anoon: it sprong vp: for it hadde not hiʒnesse of erþe. And whan þe sunne ros it swalide for hete, and for it hadde not roote neiþir moisture it driede vp. And an oþir fel among þornes, and þe þornes sprungen vp to-gidere and strangliden it. And it ʒaf not frut. And an oþir fel in to good lond, and it sprungen made frut steʒinge vp and wexinge. And sum brouʒte an hundrid fold frut, an oþir brouʒte sixty fold, an oþir [f.97^v] brouʒte þretti fold. Jesu seiynge þese þingis criede: Here he þat haþ eres to heren. And whan he was singuler, eþir alone with oute cumpanye, twelue disciplis neiʒhinge þat weren with him, seiden to hym: Whi spekist þou in parablis to hem? Whiche answeringe seide to hem: For it is ʒoue to ʒou to knowen þe mysterie of þe rewme of heuenes; forsoþe it is not ʒoue to hem. For it shal be ʒoue to him þat haþ. Treuli if a man haþ not, also þat þing þat he semeþ to han shal be taken awei fro him. Þerfore I speke in parablis to hem, for þei seynge seen not, and þei heringe heren not, neiþir vndirstonden. Þat þe profecie of Isaie seiynge be fulfild in hem: Bi heringe ʒee shuln heren and ʒee shuln not vndirstonde, and ʒee seynge shuln seen and ʒee shul not seen. For þe herte of þis puple is gretly maad fat, and þei herden greuously [f.98^r] with eres, and þei han closid þer eʒen, lest sum tyme þei see with eʒen, and heren with eres, and vndirstonde bi herte, and þei be conuertid, and I hele hem. Forsoþe ʒoure eʒen ben blissid for þei seen, and ʒoure eres for þei heren. Forsoþe I sei treuþe to ʒou for manye profetis and juste men coueiteden to seen þo þingis þat ʒee seen and þei seʒen not, and to heren þo þingis þat ʒee heren and þei herden not. Forsoþe his disciplis axeden him: What was þis parable? To whiche he seide: Jt is ʒouen to ʒou to knowen þe mysterie of Goddis rewme. Forsoþe alle þingis ben don in parablis to oþire men þat ben with oute forþ, þat þei seynge see and see not, and þei heringe here and vndirstonde not, lest sum tyme þei be conuertid, and synnys be forʒoue to hem. And he seide to hem: Kunnen not ʒee þis parable, and hou ʒee shuln knowen alle parablis? þerfore here ʒee þe [f.98^v] parable of him þat sowiþ. Forsoþe þis is þe parable: þe sed is Godis word. He þat sowith sowith Godis word. Soþli þis þat fel bisides þe weie, where þe word is sowen, ben þese þat heren þe word of þe rewme. Aftirward, whan þei han herd, þe deuel comeþ anoon and takiþ awei fro þe herte of hem þe word þat was sowen, lest þei beleeuynge be mad saf. For also in lijc maner þese it ben þat ben sowen on a ston, whiche whan þei han herd þe word takin it anoon with joʒe. And þei han not rootis in hem self but þei ben temporal, for þei beleeuen at a tyme, and in tyme of temptacioun whan tribulacoun and persecucoun ryseþ for þe word, anoon þei ben sclaundrid, and gon awei. Forsoþe þis þat fel among þornes ben þei þat han herd þe word, and þei goinge ben stranglid of bisynesse of þis world and of richesses and of lustis of lijf, and þei bringen not frut. [f.99^r] Soþli þis þat fel in to good lond ben þei whiche heringe in a good and best herte holden þe word, and bringen frut in pacience: oon þritti and oon sixty and oon an hundrid. And he seide to hem: Forsoþe no man teendinge a lanterne hiliþ it with a uessel, eiþir settiþ vndir a bed, but he settiþ on a candilsticke, þat men entringe seinge liʒt. For noþing is priue whiche shal not be shewid, neiþir hid þat shal not be knowen, and shal comen in to apert. If eny man haþ eres to heren, here he. And he seide to hem: þerfore see ʒee hou ʒee heren. Jn what mesure ʒee shuln meten þat shal ben meten aʒen to ʒou, and it shal ben added to ʒou. For it shal be ʒoue to him þat haþ. And who euere haþ not, also þis þing þat he gesseþ him self to han shal be take awei fro him. Jesu putte forþ to hem an oþir parable seiynge: <þe> þe rewme of heuenes is mad lijc [f.99^v] to a man þat haþ sowe good seed in his feeld. Forsoþe whan men slepten, his enemye cam and seew aboue kockil, or darnelis, in þe myddis of þe whete, and he wente awei. Soþli whan þe erbe hadde growen and maad frut, þanne þe kockelis apereden. Forsoþe seruauntis of þe husbonde man neiʒhinge seiden to him: Lord, wheþir þou hast not sowen good seed in þi feld? Wherof þerfore haþ it kockelis? And he seide to hem: þe man enemye haþ don þis þing. Soþli þe seruauntis seiden to him: Wilt þou wee go and gedere hem? And he seide: Nai, lest par auenture ʒee gederynge kockelis drawe vp by þe roote with hem to-gedere also þe whete. Suffre ʒee hem boþe to wexen til to rijpe corn and in tyme of rijp corn I shal seie to þe reperis: First gadere ʒee þe kockelis, and binde ʒee hem to-gidere in bundelis for to be brent. But gedere ʒee þe whete in to my berne. [f.100^r] And he seide: þe rewme of God is so, as if a man castiþ sed in to þe erþe, and it slepe and rijse vp nyʒtand dai, and bringe forþ sed, and wexe gretli whil he wot not. For þe erþe bi his owne wil makiþ frut, first an erbe, aftir ward an eer, aftir ward ful whete in þe eer. And whan of it self it haþ brouʒte forþ frutis, anoon he sendiþ a sikil, for rijp corn comeþ. Jesu sette forþ to hem an oþir parable seiinge: To what þing is þe rewme of God lijc, and to what parable shal I gesse it to ben lijc? <þ> þe rewme of heuenes is lijc to a corn of senevei, þe whiche a man takinge haþ sowen in his feeld. Whiche soþli is þe lest of alle sedis þat ben in erþe. And whan it is sowen, it steʒeþ vp. Forsoþe whan it haþ wexen, it is gretere þan alle erbis. And it is made a tree. And it makiþ grete braunchis [f.100^v] so þat þe briddis of þe eir comen and dwellen vndir þe shadewe þerof, and in braunchis þerof. Jesu spac to hem an oþir parable, seiynge: To what þing shal I gessen þe rewme of God lijc? þe rewme of heuenes is lijc to sourdouʒ, whiche taken a womman hidiþ in þre mesures of mele, til al were sourdowid. Jesu spac alle þese þingis in parablis to þe cumpanyes. And bi manye suche parablis he spac to þem a word as þei myʒten heren. And he spac not to hem with oute parablis, þat þe þing shulde be fild þat was seid bi Isaie þe profete seiynge: I shal opene my mouþ in parablis, I shal tellen out hid thingis fro þe making of þe world. Forsoþe a sides half he declaride alle þingis to his disciplis.

V.XV

Mt [13:36–52] Tunc dimissis turbis: uenit in domum. Et accesserunt ad eum discipuli eius: dicentes: Edissere nobis parabolam zizaniorum agri. Qui respondens ait: Qui seminat bonum semen est Filius hominis. Ager autem est mundus. Bonum uero semen: hi sunt Filii regni. Zizania autem Filii sunt nequam. Inimicus autem qui seminauit ea: est diabolus. Messis uero consummatio saeculi est. Messores autem angeli sunt. <13:40> Sicut ergo colliguntur zizania et igni comburuntur: sic erit in consummatione saeculi. Mittet Filius hominis angelos suos: et colligent de regno eius omnia scandala: et eos qui faciunt iniquitatem: et mittent eos in caminum ignis. Ibi erit fletus et stridor dentium. Tunc iusti fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi audiat. Simile est regnum caelorum thesauro abscondito in agro: quem qui inuenit homo abscondit: et | prae gaudio illius uadit et uendit uniuersa quae habet: et emit agrum illum. <13:45> Iterum simile est regnum caelorum homini negotiatori: quaerenti bonas margaritas. Inuenta autem una pretiosa margarita: abiit et uendidit uniuersa quae habuit: et emit eam. Iterum simile est regnum caelorum sagenae missae in mare: ex omni genere piscium congreganti. Quam cum impleta esset: educentes et secus litus sedentes: elegerunt bonos in uasa: malos autem foras miserunt. Sic erit in consummatione saeculi. Exibunt angeli et separabunt malos de medio iustorum: <13:50> et mittent eos in caminum ignis. Ibi erit fletus et stridor dentium. Intellexistis haec omnia? Dicunt ei: Etiam. Ait illis: Ideo omnis scriba doctus in regno caelorum similis est homini patri familias: qui profert de thesuaro suo noua et uetera.

Thanne þe cumpanyes left, he cam in to an hous. And alle disciplis neiʒheden to him and seiden: Expoune þou to vs þe parable of þe kocke [f.101^r]lis of þe feld. Whiche answeringe seide: He þat sowith good seed is mannes sone. Forsoþe þe feld is þe world. Soþli þe goode sed, þese ben sones of þe rewme. Kockeles forsoþe ben weiward sones. Þe enemy þat haþ sowen hem is þe deuel. Soþli þe rijpe corn is endinge of þe world. Forsoþe þe reperis ben aungelis. Þerfore as kockelis ben gederid and ben brend in fier, so it shal ben in endinge of þe world. Mannes sone shal senden his aungelis, and þei shuln gederen fro his rewme alle sclaundris, and hem þat don wickidnesse, and þei shul senden hem in to þe chymnei of fier. Þere shal be weping and beting to-gidere of teeþ. Þanne just men shul shynen as þe sunne in þe rewme of her Fadir. Here he þat haþ eres to heren. <þ> þe rewme of heuenes is lijc to tresor hid in a feld, whiche a man þat findiþ hidiþ, and for ioʒe þerof [f.101^v] he goþ and silliþ alle þingis þat he haþ and bieþ þat feeld. Eft þe rewme of heuenes is lijc to a man marchaunt sekinge goode perlis. Soþli o preciouns perle founden, he wente and selde alle þingis þat he hadde, and bouʒte it. Eft þe rewme of heuenes is lijc to a net sent in to þe se and gaderinge of alle kinde of fischis. Þe whiche whan it was fild, men ledinge out and sittinge bisides þe brinke, chosen þe goode fischis in to her vesselis, but þei senten out þe euele fischis. So it shal ben in endinge of þe world. Aungelis shul go out and þei shuln departe euele men fro þe myddes of just men, and þei shuln sende hem in to þe chymne of fier. Þere shal be wepinge and beting to-gidere of teeþ. Han ʒee vndirstonden alle þese þingis? þei seyn to him: ʒea. He seiþ to hem: þerfore eche writere tauʒt in þe rewme of [f.102^r] heuenes is lijc to an husbonde man,þat bringiþ forþ of his tresor, newe þingis and olde.

V.XVI

Mt [13:53–58] Et factum est cum consummasset Iesus parabolas istas: transiit inde. Et ueniens in patriam suam: docebat eos in sinagogis eorum: ita ut mirarentur et dicerent: unde huic sapientia haec et uirtutes? <13:55> Nonne hic est fabri Filius? Nonne mater eius dicitur Maria: et fratres eius Iacobus et Ioseph et Symon et Iudas? Et sorores eius: nonne omnes apud nos sunt? unde ergo huic omnia ista? Et scandalizabantur in illo. Iesus autem dixit eis: Non est propheta sine honore nisi in patria sua: et in domo sua. Et non fecit ibi multas uirtutes: propter incredulitatem illorum. |

And it was don whanne Jesu hadde endid þese parablis, he passede fro þenes. And he comynge in to his kuntre tauʒte hem in her synagogis, so þat þei wondriden and seiden: Wherof to him þis wisdom and virtues? Wheþir þis is not þe sone of a smyth? Wheþir his modir is not seid Marie and his breþeren James and Joseph and Simon and Jude? And wheþir alle his sistris ben anent vs? þerfore wherof alle þese þingis to him? And so þei weren sclaundrid in him. Forsoþe Jesu seide to hem: A profete is not with oute honour no but in his kuntre and in his hous. And he dide not þere manye virtues, for þe vnfeiþfulnesse of hem.

VI.I

Io [5:1–47] Post haec erat dies festus Iudeorum: et ascendit Iesus Ierosolimam. Est autem Ierosolimis super probatica: piscina: quae cognominabatur hebraice bethsaida: quinque porticus habens. In his iacebat magna multitudo languentium: caecorum: claudorum: aridorum: expectantium aquae motum. Angelus autem domini secundum tempus descendebat in piscinam et mouebatur aqua. Et qui prior descendisset in piscinam post motionem aque: sanus fiebat a quacumque tenebatur infirmitate. <5:5> Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua. Hunc cum uidisset Iesus iacentem: et cognouisset quia multum iam tempus haberet dicit ei: uis sanus fieri? Respondit ei languidus: Domine: hominem non habeo: ut cum turbata fuerit aqua: mittat me in piscinam. Dum uenio enim ego: alius ante me descendit. Dicit ei Iesus: Surge: tolle grabattum tuum: et ambula. Et statim sanus factus est homo. Et sustulit grabattum suum: et ambulabat. Erat autem sabbatum in illo die. <5:10>Dicebant Iudaei illi qui sanatus fuerat: Sabbatum est non licet tibi tollere grabattum tuum. Respondit eis: Qui me sanum fecit: ille michi dixit: Tolle grabatum tuum: et ambula. Interrogauerunt ergo eum: Quis est ille homo: qui dixit tibi: ‘Tolle grabatum tuum: et ambula’? Is autem qui sanus fuerat effectus: nesciebat quis esset; Iesus enim declinauit: a turba | constituta in loco. Postea inuenit eum Iesus in templo: et dixit illi: Ecce sanus factus es; iam noli peccare ne deterius tibi aliquid contingat. <5:15> Abiit ille homo: et nuntiauit Iudaeis quia Iesus esset qui fecit eum sanum. Propterea persequebantur Iudaei Iesum quia haec faciebat in sabbato. Iesus autem respondit eis: Pater meus usque modo operatur et ego operor. Propterea ergo magis quaerebant eum Iudaei interficere: quia non solum soluebat sabbatum: sed et Patrem suum dicebat Deum: aequalem se faciens Deo. Respondit itaque Iesus et dixit eis: Amen amen dico uobis: Non potest Filius a se facere quicquam: nisi quod uiderit Patrem facientem: Quaecumque enim ille fecerit: haec et Filius similiter facit. <5:20> Pater enim diligit Filium: et omnia demonstrat ei quae ipse facit: Et maiora his demonstrabit ei opera: ut uos miremini. Sicut enim Pater suscitat mortuos et uiuificat: sic et Filius quos uult uiuificat. Neque enim Pater iudicat quemquam: sed iudicium omne dedit Filio ut omnes: honorificent Filium sicut honorificant Patrem. Qui non honorificat Filium non honorificat Patrem qui misit illum. Amen amen dico uobis: Quia qui uerbum meum audit: et credit ei qui misit me habet uitam aeternam: Et in iudicium non uenit: sed transiit a morte ad uitam. <5:25> Amen amen dico uobis: Quia uenit hora et nunc est quando mortui audient uocem Filii Dei: | et qui audierint: uiuent. Sicut enim Pater habet uitam in semet ipso: sic dedit et Filio uitam habere in semet ipso: Et potestatem dedit ei et iudicium facere: quia Filius hominis est. Nolite mirari hoc: quia uenit hora: in qua omnes qui in monumentis sunt: audient uocem eius. Et procedent: qui bona fecerunt: in resurrectionem uitae: Qui uero mala egerunt: in resurrectionem iudicii. <5:30> Non possum ego a me ipso facere quicquam. Sed sicut audio: iudico: et iudicium meum iustum est. Quia non quaero uoluntatem meam: sed uoluntatem eius qui misit me. Si ego testimonium perhibeo de me: testimonium meum non est uerum. Alius est qui testimonium perhibet de me: et scio quia uerum est testimonium: quod perhibet de me. Uos misistis ad Iohannem: Et testimonium perhibuit ueritati. Ego autem non ab homine testimonium accipio: sed haec dico ut uos salui sitis. <5:35> Ille erat lucerna ardens et lucens: uos autem uoluisitis exultare ad horam in luce eius. Ego autem habeo testimonium maius Iohanne: Opera enim quae dedit mihi Pater ut perficiam ea: ipsa opera quae ego facio: testimonium perhibent de me: quia Pater me misit: Et qui misit me Pater: ipse testimonium perhibet de me. Neque uocem eius umquam audistis: neque speciem eius uidistis. Et uerbum eius non habetis in uobis manens: quia quem misit ille: huic uos non creditis. Scrutamini Scripturas: in quibus uos putatis uitam aeternam | habere. Et illae sunt: quae testimonium perhibent de me: <5:40> Et non uultis uenire ad me ut uitam habeatis. Claritatem ab hominibus non accipio: sed cognoui uos: quia dilectionem Dei non habetis in uobis. Ego ueni in nomine Patris mei: et non accepistis me. Si alius uenerit in nomine suo: illum accipietis. Quomodo potestis uos credere: qui gloriam ab inuicem accipitis: et gloriam quae a solo est Deo: non quaeritis? <5:45> Nolite putare quia ego accusaturus sim uos apud Patrem. Est qui accusat uos: Moyses in quo uos speratis. Si enim crederetis Moysi: crederetis forsitan et mihi: De me enim ille scripsit. Si autem illius litteris non creditis: quomodo meis uerbis credetis?

After þes þingis was a feeste dai of iewis: and Jesu stiʒede to ierusalem forsoþe in ierusalem is a stondinge water of beestis. which in eþrew is nemyd bethsaida: hauynge fyue litile ʒatis in þes lay a gret multitude of sike men. blynde. crokid. drie: abidinge þe steriyng of water forsoþe þe aungel of þe lord cam doun þi tyrne in to þe stonding water: and Je water was mouyd and he þat cam doun first in to þe sisterne. aftir þe mouyng of þe water: was maad hool. of what euere siknesse he was holdun forsoþe sum man was þer: hauynge eiʒte and þritti ʒeer in his siknesse whanne Jesu hadde seyn him ligginge and hadde knowe for now he hadde myche tyme: he seide to hym wolt þou be maad hool? þe sike man answeride to hym lord I haue no man. Þat whanne be watery is troblid. he sende me in to þe sisterne for þe while I come: anoþir man goþ doun bifore me Jesu seide to hym rise þou: take þi bed and go and anoon þe man was maad hool: and took vp his bed and wente and isaþat was in þat dai þerfore þe iewis seiden to hym: þat was maad hool it is saþat: it is not leefful to þee to take þi bed he answeride to hem he þat made me hool seide to me take þi bed and go; þerfor þei axiden hym who is þat man þat seiden to þee. take þi þed and go? soþely he þat was maad hool: wiste not who it was for Jesu bowide awey fro þe cumpany: set in þe place after ward Jesu fond hym in þe temple: and seide to hym lo þou art maad hool now nyle þou do synne: leest eny worse þing bifalle to þee þilke man wente and teelde to þe iewis: for it was Jesu þat made hym hool þerfor þe iewis pursueden Jesu: for he dide þis in þe sabat. Forsoþe iesu answeride to hem my fadir worchip til now: and I worche þerfor panne þe Jewis souʒte more to sle hym for not oonly he brake þe saþat: but also he seide his fadir God makynge him silf euene to God and so Jesu answeride: and seide to hem treuly treuly I seie to ʒou. Þe sone may not of him self do eny þing: no but which he seeþ þe fadir doynge forsoþe what euere þingis he doþ; also þe sone doiþ þes in lik maner for þe fadir loueþ þe sone: and schewiþ to him alle þingis þat he doiþ and he schal schewe to him gretter workis þan þes: þat ʒe wondre for as þe fadir reisiʒ and quykeneþ ded men: so also þe sone quykeneþ whiche he wole soþely neiþir þe fadir denieb eny man: but he ʒaf al þe dom to þe sone þat alle men onoure þe sone: as þei onoure þe fadir he þat onourib not þe sone: onourib not þe fadir þat sente hym treuly treuly I seie to ʒou. for he þat heeriþ my word, and bileueþ to hym þat sente me: haþ euere lastyng lif and he comeþ not in to dom. Þat is. dampnacioun: but he passide fro deeþ in to lif treuly treuly I seie to ʒou. for þe our comeþ and now it is: whanne deed men schulen heere þe vois of Goddis sone and þei þat schulen heer: schulen lyue soþely as þe fadir haþ lif in him silf: so he ʒaf also to þe sone forto haue lif in him silf and he ʒaf to hym power to make dom: for he is mannes sone nyle ʒe wondre þi þing for þe our comeþ in which alle men þat þen in birielis: schulen heer þe vois of Goddis sone and þei þat han do goode þingis: schulen come forþ in to rising aʒen of lif soþly þei þat han do yuel þingis: in to risyng aʒen of dampnacioun I may not of my silf do eny þing: but as I heer. I deme and my dom is just: for I seke not my will, but þe wille of þilke fadir þat sente me if I bere witnessyng of my silf: my witnessing is not trewe anoþir is þat beriþ witnessing of me and I woot: for his witnessyng is trewe. which he beriþ of me ʒe senten to John: and he bar witnessing to þe treuþe soþely I take not witnessing of man: but I seie þes þingis. pat ʒe þe saaf he was a lanterne þrennynge and schynynge forsoþe ʒe wolden fully ioye at an our in his liʒt forsoþe I haue more witnessing þan iohn for þe workis whiche þe fadir ʒaf to me. Þat I parfourme hem: þoo workis whiche I do. beren witnesse of me: for þe fadir sente me: and þe fadir hym silf þat sente me: berib witnesse of me neþir ʒe heerden euere his vois: neþir ʒe saien his fourme and ʒe han not his word dwellynge in ʒou: for ʒe bileuen not to him whom he sente seke ʒe scripturis. in whiche ʒe gessen to haue euerlastynge lif: and þoo it ben þat beren witnessing of me and ʒe nylen come to me: þat ʒe haue lif I take not cleernesse of men but I haue knowe ʒou: for ʒe han not þe loue of God in ʒou. I cam in þe name of my fadir: and ʒe resseyueden not me if anoþir schal come in his owne name: ʒe schullen resseyue hym how moun ʒe bileue: whiche taken glorie ech of oþir and ʒe seken not þe glorie. which is of God aloone? nyle ʒe gesse: for I schal accuse ʒou anentis ʒe fadir it is moises þat accusiþ ʒou: in whom ʒe hopen for if ʒe bileueden to moises: paruentur ʒe schulden bileue. also to me. for he wroot of me soþly if ʒe bileuen not to hise lettris: how schulen ʒe bileue to my wordis.

VI.II

Io [6:1] Post haec Mr [6:21–22] cum dies oportunus accidisset: Herodes natalis sui cenam fecit principibus: et tribunis: et primis Galilaeae: cumque introisset filia ipsius Herodiadis: et saltasset: Mt [14:6] in medio Mr [6:22–25] et placuisset Herodi simulque recumbentibus: Rex ait puellae: Pete a me quod uis: et dabo tibi. Et iurauit illi: Quia quicquid petieris dabo tibi: licet dimidium regni mei. Quae cum exisset: dixit matri suae: Quid petam? Et illa dixit: Caput Iohannis Baptistae. Cumque introisset statim cum festinatione ad regem: Mt [14:8] Da mihi inquit: hic Mr [6:25] protinus Mt [14:8–9] in disco caput Iohannis Baptistae. Et contristatus est rex. Propter iuramentum autem et eos qui pariter recumbebant: Mr [6:26–27] noluit eam contristari sed misso confestim spiculatore praecepit afferri caput eius in disco. Mt [14:10–11] et decollauit | Iohannem in carcere. Et allatum est caput eius in disco: et datum est puellae. Et Mr [6:28] puellaeMt [14:11] tulit Mr [6:28–29] et dedit matri suae. Quo audito: discipuli eius uenerunt: et tulerunt corpus eius: et posuerunt illud in monumento. Mt [14:12–13] Et uenientes nunciauerunt Iesu. Quod cum audisset Iesus: secessit inde.

Aftir þes þingis. whane a couenable dai hadde bifeld: eroude made a feeste of his birþe. to þe prynces and tribunes. and to þe firste men of galile. and whanne þe douʒtir of þilke erodias hadde entrid. and hadde skippid in þe myddil. and hadde plesid eroude and men sittinge at mete to gidre : þe kyng seide to þe damysele axe þou of me what þing þou wolt: and I schal ʒeue to þee and he swoor to hir for what euer þing þou schalt axe: I schal ʒeue to þee. ÞouI þe half of my rewme which whanne sche hadde gon out: seiþ to hir modir what schal I axe and sche seide þe heed of iohn baptist and whanne sche hadde entrid anoon wiþ haste to þe kyng: sche seide ʒyue þou to me her anoon in a disch: þe heed of iohn baptist and þe kyng was sorowful but for þe ooþ and hem þat saten togidre at mete: he nolde þat sche be sorwful but anoon a turmentour eþir mansleer sent: he comaundide his heed to be brouʒt in a disch And he bihedide iohn in þe prisoun and his heed was broʒt in a disch: it was ʒouen to þe damysele and þe damysele took. and ʒaf to hir modir which þing herd, hise disciplis camen and tooken his bodi, and puttiden it in a sepulcre and þei comynge telden to Jesu and whanne Jesu hadde herd þis þing he wente fro þennus.

VI.III

Mr [6:30–32] Et conuenientes apostoli ad Iesum: renunciauerunt omnia quae egerant et docuerant. Et ait illis: Venite seorsum in desertum locum: et requiescite pusillum. Erant enim qui ueniebant et rediebant multi. Et nec manducandi spacium habebant. Et ascendentes in nauem: abierunt Io [6:1] trans mare Galilaeae: quod est Tiberiadis: Mr [6:32] in desertum locum seorsum Lv [9:10] qui est Bethsaida. Mr [6:33] Et uiderunt eos abeuntes: et cognouerunt multi. Et pedestres de omnibus ciuitatibus cucurrerunt illuc: et praeuenerunt eos. Io [6:2–4] quia uidebant signa: quae faciebat Iesus super his qui infirmabantur. Subiit ergo in montem Iesus: et ibi sedebat cum discipulis suis. Erat autem proximum Pascha dies festus Iudaeorum. Mr [6:34] Et exiens uidit turbam multam Iesus: Lv [9:11] et excepit illos. Mr [6:34] Et misertus est super eos: quia erant sicut oues non habentes pastorem. Lv [9:11] Et loquebatur illis de regno Dei. Et eos qui cura indigebant sanabat.

And þe postilis comynge togidere to Jesu: telden alle þingis whiche þei hadde don and tauʒt and he seide to hem. come ʒe asidis half in to a desert place: and reste ʒe a litil. for þei þat camen and ʒeden aʒen: weren manye. and þei hadden not space forto ete. and þei stiʒynge in to a þoot wenten ouer þe see of galile. which is of tiberias. in to a desert place. asidis half. which is bethsaida. and men saien hem goynge: and manye knewen. and þei goynge on feet fro alle citees: runnen þidur and camen bifore hem. for þei saien þe myraclis: whiche Jesu dide on hem þat weren sike. Þerfore Jesu wente vp in to an hil: and sat þer wiþ his disciplis forsoþe Paske was neit: a feeste dai of iewis and Jesu goynge out saiþ myche cumpany: and he resseyuede hem and he hadde reuþe on hem: for þei weren as scheep not hauynge a scheparde. and spak to hem: of þe rewme of God. and he curide hem: þat hadden nede of cur.

VI.IIII

Mt [14:15] | uespere autem facto accesserunt ad eum: discipuli eius: Lv [9:12] duodecim Mt [14:15] dicentes: Lv [9:12] illi. Mt [14:15] Desertus est locus Mr [6:35] hic Mt [14:15] et hora iam praeteriit. Dimitte turbas: ut euntes in castella Lv [9:12] quae circa sunt uillasque Mr [6:36] in proximas et uicos Lv [9:12] diuertant et Mr [6:36] emant sibi cibos quos manducent. Mt [14:16] Iesus autem dixit eis: Non habent necesse ire. Date illis uos manducare. Io [6:5–7] Cum subleuasset ergo oculos Iesus: et uidisset quia multitudo maxima uenit ad eum: dicit ad Philippum. Unde ememus panes: ut manducent hi? Hoc autem dicebat temptans eum. Ipse enim sciebat quid esset facturus. Respondit ei Philippus: Ducentorum denariorum panes non sufficiunt eis ut unusquisque modicum quid accipiat. Mr [6:38] Et dicit eis: Quot panes habetis? Ite et uidete. Et cum cognouissent. Io [6:8–10] Dicit ei unus ex discipulis eius Andreas frater Symonis Petri: Est puer unus hic qui habet quinque panes ordeaceos et duos pisces; sed haec quid sunt inter tantos? Dixit ergo Iesus: Lv [9:14] ad discipulos suos. Mt [14:18] Afferte illos mihi huc. Mr [6:39] Et praecepit illis ut facerent Io [6:10] homines discumbere. Mr [6:39] omnes secundum contubernia super uiride fenum. Io [6:10] Erat autem fenum multum in loco. Lv [9:15] Et fecerunt ita. Io [6:10] Discubuerunt ergo uiri: Mr [6:40] in partes: per centenos et per quinquagenos Io [6:10] numero quasi Lv [9:14] quinque milia. Mt [14:21] exceptis mulieribus et paruulis. Lv [9:16] Acceptis Io [6:10] ergo Iesus Lv [9:16] quinque panibus et duobus piscibus respexit in caelum: et benedixit illis. Io [6:11] Et cum gratias egisset: Mt [14:19] fregit et dedit discipulis Lv [9:16] suis Mt [14:19] panes: discipuli autem turbis. Io [6:11] discumbentibus: similiter et ex piscibus quantum uolebant. Mt [14:20] Et manducauerunt omnes et saturati sunt. Io [6:12–13] Ut autem impleti sunt dixit discipulis suis. | Colligite quae superauerunt fragmenta: ne pereant. Collegerunt ergo: et impleuerunt duodecim cophinos fragmentorum: ex quinque panibus ordeaciis Mr [6:43] et de piscibus Io [6:13] quae superfuerunt his qui manducauerant. Mt [14:22] Et statim Iesus iussit discipulos ascendere in nauiculam: et praecedere eum trans fretum: Mr [6:45] ad Bethsaidam: Mt [14:22] donec dimitteret turbas. Io [6:14–15] Illi ergo homines cum uidissent quod fecerat signum dicebant: Quia hic est uere propheta: qui uenturus est in mundum. Iesus ergo cum cognouisset quia uenturi essent ut raperent eum: et facerent eum regem: Mt [14:23] dimissa turba: Io [6:15] fugit Mt [14:23] et ascendit Io [6:15] iterum in montem ipse solus: Mt [14:23] orare.

Forsoþe euentide maad: hise twelue disciplis neiʒeden to him seiynge: to him. Þe place is desert her. and þe our haþ passid now: þerfore delyuere þou þe cumpanyes. Þat þei goynge in to castels þat ben aboute: turne aʒen in to þe neite townes and vilagis. and and bie metis to hem whiche þei schulen ete forsoþe Jesu seide to hem. Þei han no nede to go. ʒyue ʒe to hem: forto ete. Þerfore whanne Jesu hadde reisid þe iʒen and hadde sein for a grete multitude cam to hym: he seiþ to filip. wherof schulen we bie looues: þat þes men ete. forsoþe Jesu seide þis: temptinge hym. for he wiste: what he schulde do. filip answeride to him. Þe loouis of twey hundrid pens. suffisen not to hem: þat ech man take a litel þing. and Jesu seiþ to hem. hou many looues han ʒe. go ʒe and se. and whanne þei hadden knowe: oon of hise disciplis: andrew þe broþir of symount petre. seiþ. o. child is her: which haþ fyue looues of barly and twey fischis but what ben þese þingis among so many men. Þerfor Jesu seide to hise disciplis. brynge ʒe þoo hiþur to me. and he comaundide hem: þat þei schulden make alle men sitte to mete þi cumpanyes on þe greene hey. for myche hey was in þe place. and þei diden so. Þerfore þe men saten to mete þi parties þi hundridis and fities: in noumþre as fyue þousaunde: out taken wemmen and litel children.. Þerfore þe fyue looues and þe twey fischis takun: jesu bihild in to heuen. and blesside þoo. and whanne he hadde do þankingis: he brak and ʒaf þe looues to hise disciplis. forsoþe þe disciplis ʒauen to men sittinge at þe mete. in lik maner also of þe fischis: as moche as þei wolden. and alle men eten and weren fillid. soþli as þei weren fillid: he seide to hise disciplis. gedere ʒe þe relifs þat ben left þat þoo perische not. Þerfore þei gadriden and filliden twelue coffins of relifs of þe fyue barly looues. and of þe fischis. Þat weren left of hem þat hadden ete. and anoon Jesu comaundide þe disciplis to stiʒe in to a þoot. and to go bifore hym ouer þe se to bethsaida: til he lefte þe cumpanyes. Þerfore whanne þo men hadden seyn þe sygne which he hadde do: þei seiden. for þis is vereily þe profete: þat schal come in to þe world. Þerfore whanne Jesu hadde knowe: for þei schulden come to rauysche him and make him kyng: þe cumpany left. he fledde and he aloone stiʒede eft in to þe hil: forto preie

VI.V

Mt [14:23] Vespere autem facto solus erat ibi: Io [6:16–18] discipuli eius descenderunt ad mare. Et cum ascendissent nauem: uenerunt trans mare in Capharnaum. Et tenebrae iam factae erant et non uenerat ad eos Iesus. Mare autem: uento magno flante exsurgebat. Mt [14:24] Nauicula autem in medio mari iactabatur fluctibus. Erat enim contrarius Mr [6:48] eis Mt [14:24–25] uentus. Quarta autem uigilia noctis: Io [6:19] cum remigassent ergo quasi stadia uiginti quinque aut triginta: Mr [6:48–49] uidit eos laborantes in remigando et uenit ad eos ambulans supra mare. Et uolebat praeterire eos. At illi Mt [14:26] uidentes eum supra mare ambulantem Io [6:19] et proximum naui fieri Mt [14:26] turbati sunt dicentes: Quia fantasma est. Et prae timore clamauerunt. Mr [6:50] Omnes enim eum uiderunt: et conturbati | sunt. Et statim locutus est cum eis et dixit illis: Confidite: ego sum. Nolite timere. Mt [14:28–31] Respondens autem Petrus dixit: Domine si tu es iube me uenire ad te super aquas. At ipse ait: Ueni. Et descendens Petrus de nauicula ambulabat super aquas ut ueniret ad Iesum. <14:30> Uidens uero uentum ualidum timuit. Et cum coepisset mergi clamauit dicens: Domine saluum me fac. Et continuo Iesus extendens manum: apprehendit eum: et ait illi. Modice fidei: quare dubitasti? Io [6:21] Voluerunt ergo accipere eum in nauem. Mr [6:51] et ascendit ad illos in nauem: Mt [14:32] Et cum ascendisset in nauiculam: cessauit uentus. Mr [6:51–52] Et plus magis intra se stupebant. Non enim intellexerant de panibus: Erat enim cor eorum obcaecatum. Mt [14:33] Qui autem in nauicula erant: uenerunt et adorauerunt eum: dicentes. Uere Filius Dei es. Io [6:21] Et statim fuit nauis ad terram in quam ibant.

Forsoþe þe eeuentide maad. he aloone was þer. Þe disciplis of him ʒeden doun to þe see. and whanne þei hadden stiʒed in to þe þoot: camen ouer þe see in to cafarnaum. and derknessis weren maad þanne: and Jesu hadde not come to hem. soþely a greet wynd blowinge: þe see roos vp forsoþe þe þoot in þe myddis of þe see: was possid wiþ wawis. For þe wynd was contrarie to hem. forsoþe in þe fourþe wakyng of þe nyʒt. whanne þei hadden rowid as fyue and twenty fourlongis eþir þritty he saiʒ hem traueilinge in rowinge. and he goynge on þe see: cam to hem and he wolde passe hem. and þei seynge him goynge on þe see and to þe maad neit to þe þoot: weren troblid. seiynge. for it is a fantum and þei crieden for drede. for alle saien hym: and weren troblid. and anoon he spak wiþ hem: and seide to hem. haue ʒe trist I am: nyle ʒe drede forsoþe petre answeringe: seide. lord if þou art: comaunde þou me to come to þee on þe watris. and he seide come þou. and petre goynge doun fro þe þoot. ʒede on þe watris: þat he schulde come to Jesu. solely petre seynge a strong wynd: dredde. and whanne he bigan to þe drenchid: he criede seiynge. lord make me saaf. and anoon Jesu holdynge forþ belhond: took hym and seide to hym whi þou of litil feiþ hast doutid þerfor þei wolden. Take Jesu in. to þe þoot: Sc he stiʒede to hem in to þe þoot and whanne he hadde stiʒed in to þe þoot: þe wynd ceesside. and þei wondriden more wiþ inne hem silf. forsoþe þei vndirstooden not of þe looues: for þe herte of hem was blyndid. solely þei þat weren in þe þoot: camen and worschipiden him. and seiden. vereily þou art þe sone of God. and anoon þe þoot was at þe lond: in to which þei wenten.

VI.VI

Mt [14:34] Et cum transfretassent: uenerunt in terram Gen[n]esar. Mr [6:53–54] et applicuerunt. Cumque egressi essent de naui: continuo cognouerunt eum. Mt [14:35] uiri loci illius: Mr [6:55–56] Et percurrentes uniuersam regionem illam: coeperunt in grabattis eos qui se male habebant circumferre: ubi audiebant eum esse. Et quocumque introibat: in uicos uel in uillas: aut in ciuitates: in plateis ponebant infirmos: et deprecabantur eum: ut uel fimbriam uestimenti eius tangerent. Et quotquot tangebant eum salui fiebant.

And whanne þei hadden passid ouer þe see: þei camen in to þe lond of genasar. and þei londiden. and whane þei weren gon out of þe schip: anon þe men of þat cuntrey. knewen him. and þei rennynge borwI al þat cuntrey: bigunnen to bere aboute ill beddis hem þat hadden yuel wher þei herden þat he was. and whiþur euer he entride in to vilagis. eþir in to townes eþir in to citees: þei puttiden sike men in þe streetis and þei preiede him: þat þei schulden touche namely his hemme. and hou many euere touchiden hem weren maad saaf

VI.VII

Io [6:22–72] Altera die: turba quae stabat trans mare | uidit quia nauicula alia non erat ibi nisi una: et quia non introisset cum discipulis suis in nauem Iesus: sed soli discipuli eius abissent. Aliae uero superuenerunt naues a Tyberiade iuxta locum ubi manducauerant panem: gratias agentes domino. Cum ergo uidisset turba quia Iesus non esset ibi neque discipuli eius: ascenderunt in nauiculas: et uenerunt Capharnaum quaerentes Iesum. <6:25> Et cum inuenissent eum trans mare: dixerunt ei: Rabi: quando huc uenisti? Respondit eis Iesus: et dixit: Amen: amen dico uobis: Quaeritis me non quia uidistis signa: sed quia manducastis ex panibus: et saturati estis. Operamini non cibum qui perit: sed qui permanet in uitam aeternam: quem Filius hominis uobis dabit. Hunc enim Pater signauit Deus. Dixerunt ergo ad eum: Quid faciemus ut operemur opera Dei? Respondit Iesus: et dixit eis: Hoc est opus Dei: ut credatis in eum quem misit ille. <6:30> Dixerunt ergo ei: Quod ergo tu facis signum ut uideamus: et credamus tibi? Quid operaris? Patres nostri manna manducauerunt in deserto: sicut scriptum est: Panem de caelo dedit eis manducare. Dixit ergo eis Iesus: Amen: amen dico uobis: Non Moyses dedit uobis panem: sed Pater meus dat uobis panem de caelo uerum. Panis enim Dei est: qui de caelo descendit: et dat uitam mundo. Dixerunt ergo ad eum: Domine: semper da nobis panem hunc. <6:35> Dixit autem eis Iesus: Ego sum panis uitae. Qui uenit ad me: non esuriet: et qui credit in me: non siciet unquam. Sed dixi uobis quia et uidistis me: et non creditis. | Omne quod dat mihi Pater: ad me ueniet: et eum qui uenit ad me: non eiciam foras: Quia descendi de caelo: non ut faciam uoluntatem meam: sed uoluntatem eius: qui misit me. Haec est autem uoluntas eius qui misit me Patris: ut omne quod dedit mihi: non perdam ex eo: sed resuscitem illud in nouissimo die. <6:40> Haec est enim uoluntas Patris mei: qui misit me: ut omnis qui uidet Filium: et credit in eum: habeat uitam aeternam. Et ego resuscitabo eum in nouissimo die. Murmurabant ergo Iudaei de illo: quia dixisset: Ego sum panis qui de caelo descendi: et dicebant: Nonne hic est Iesus filius Ioseph: cuius nos nouimus patrem et matrem? Quomodo ergo dicit hic: quia de caelo descendi? Respondit ergo Iesus: et dixit eis: Nolite murmurare inuicem. Nemo potest uenire ad me: nisi Pater qui misit me: traxerit eum. Et ego resuscitabo eum in nouissimo die. <6:45> Est scriptum in Prophetis: Et erunt omnes docibiles Dei. Omnis qui audiuit a Patre et didicit: uenit ad me. Non quia Patrem uidit quisquam: nisi is qui est a Deo: hic uidet Patrem. Amen: amen dico uobis: Qui credit in me: habet uitam aeternam. Ego sum panis uitae. Patres uestri manducauerunt manna in deserto: et mortui sunt. <6:50> Hic est panis de caelo descendens: ut si quis ex ipso manducauerit: non moriatur. Ego sum panis uiuus: qui de caelo descendi. Si quis manducauerit ex hoc pane: uiuet in aeternum. Et panis quem ego dabo: caro mea est pro mundi uita. Litigabant ergo Iudaei ad inuicem: dicentes: Quomodo potest hic carnem suam dare nobis ad manducandum? Dixit ergo eis Iesus: Amen: amen | dico uobis: nisi manducaueritis carnem Filii hominis: et biberitis eius sanguinem: non habetis uitam in uobis: Qui manducat meam carnem: et bibit meum sanguinem: habet uitam aeternam. Et ego resuscitabo eum in nouissimo die. <6:55> Caro enim mea uere est cibus: et sanguis meus uere est potus. Qui manducat meam carnem: et bibit meum sanguinem: in me manet: et ego in illo. Sicut misit me Pater uiuens: et ego uiuo propter Patrem. Et qui manducat me: et ipse uiuet propter me. Hic est panis qui de caelo descendit. Non sicut manducauerunt patres uestri manna: et mortui sunt. Qui manducat hunc panem: uiuet in aeternam. Haec dixit in synagoga: docens in Capharnaum. <6:60> Multi ergo audientes ex discipulis eius: dixerunt: Durus est hic sermo. Quis eum potest audire? Sciens autem Iesus apud semet ipsum quia murmurarent de hoc discipuli eius: dixit eis: Hoc uos scandalizat? Si ergo uideritis Filium hominis ascendentem ubi erat prius? Spiritus est qui uiuificat: caro non prodest quicquam. Uerba quae ego locutus sum: uobis spiritus et uita sunt. Sed sunt quidam ex uobis: qui non credunt. Sciebat enim ab initio Iesus qui essent credentes: et quis traditurus esset eum. <6:65> Et dicebat: Propterea dixi uobis: quia nemo potest uenire ad me: nisi fuerit ei datum a patre meo. Ex hoc multi discipulorum eius abierunt retro: et iam non cum illo ambulabant. Dixit ergo Iesus ad Duodecim: Numquid et uos uultis abire? Respondit ergo ei Symon Petrus: Domine: ad quem ibimus? uerba uitae aeternae habes. Et nos credidimus: et cognouimus quia tu es Christus Filius Dei uiui. | <6:70> Respondit eis Iesus: Nonne ego uos duodecim elegi? Et ex uobis unus Diabolus est? Dicebat enim de Iuda Symonis Scariothis: hic enim erat traditurus eum: cum esset unus ex duodecim.

In þe toþir dai. Þe cumpany þat stood biʒondis þe see: say for noon oþir þoot was þer no but oon. and for Jesu entride not wiþ his disciples in to þe þoot: but hise disciplis wenten aloone. forsoþe oþir þootis camen fro tiberias: bisidis þe place wher þei eten þreed.doynge þankyngis to God þerfore whanne þe cumpany hadde seyn. for Jesu was not þer. neþir hise disciplis: þei stiʒeden in to þootis. and camen to cafarnaum sekinge Jesu. and whan þei hadden founde hym ouer þe see: þei seiden to him. maister. hou hast þou come hiþur. jesu answeride to hem. and seide. treuly treuly I seie to ʒou. ʒe seken me not for ʒe sayen þe myraclis: but for ʒe eten of þe looues. and weren fillid. worche ʒe. not mete þat perischib: but þat dwellib in to euere lastinge lif. which mete mannes sone schal ʒyue to ʒou. for God þe fadir haþ markid him. Þerfore þei seiden to him. what schulen we do: þat we worche þe workis of God. Jesu answeride: and seid[e] to hem. Þis is þe work of God: þat ʒe bileue in to him: whom he sente. Þerfor þei seiden to him. Þerfor what tokene doist bou: þat we se and bileue to þee. what worchist þou. our fadris eten manna in desert: as it is writun. he ʒaf to hem þreed fro heuen: forto ete. Þerfore Jesu seide to hem treuly treuly I seie to ʒou. not moises ʒaf to ʒou verei þreed fro heuen but my fadir ʒeue to ʒou verey þreed fro heuene. soþely it is verey þreed: þat comeþ doun fro heuene. and ʒeuep lif to þe world. Þerfore þei seiden to him. lord: euere ʒeue þou þis þreed to vs. soþely Jesu seide to hem I am þreed of lif. he þat comeþ to me: schal not hungre. he þat bileueþ in to me: schal neuer þirste. but I seide to ʒou. for also ʒe han seyn me: and ʒe bileueden not. al þing which þe fadir ʒyueþ to me: schal come to me and I schal not caste him out: þat comeþ to me. for I cam doun fro heuene. not þat ʒe do my will: but þe will of him þat sente me. forsoþe þis is þe will of þilke fadir. Þat sente me. Þat al þing which þe fadir ʒaf to me: I lese not þerof. but aʒen reise it in þe laste dai. soþely þis is þe wille of my fadir. Þat sente me. Þat ech man þat seeþ þe sone. and bileueþ in to hym: haue euerlastinge lif. and I schal aʒen reise him: in þe laste dai. Þerfore þe iewis grucchiden of him: for he hadde seid. I am þreed þat cam doun fro heuene. and þei seiden. wher þis is not Jesu. Þe sone of Joseph: whos fadir and modir we knewen. Þerfore how seiþ he. for I cam doun fro heuene. Þerfor Jesu answeride: and seide to hem. nyle ʒe grucche togidre. no man may come to me: no but þe fadir þat sente me. drawe him. and I schal aʒen reise him: in þe laste dai. it is writen in prophetis. and alle men schulen be able: forto be tauʒt of God. ech man þat herde of þe fadir and lernede: comeþ to me. not for eny man saiI þe fadir: no but he þat is of God. he seeþ þe fadir. treuly treuli I seie to ʒou. he þat bileueþ in me: haþ euerelastinge lif. I am þe þreed of lif. ʒoure fadris eten manna in desert: and þei ben deed. Þis is þreed comynge doun fro heuene. Þat if eny man ete þer of: he die not I am quik þreed: þat cam doun fro heuene. if eny man schal ete of þis þreed: he schal lyue. wiþouten ende. and þe þreed which I schal ʒeue: is my flesch for þe lif of þe world. Þerfor þe iewis chidden togidre seiynge. how may he ʒeue his flesch to us: forto ete. Þerfore Jesu seide to hem: Treuly treuly I seie to ʒou. no but ʒe schulen ete þe flesch of mannes sone. and schulen drynke his blood: ʒe schulen not haue lif in ʒou. he þat etib my flesch. and drynkiþ my blood: haþ euerelastinge lif. and I schal aʒen reise him: in þe laste dai for my flesch is vereily mete: and my blood is vereily drynke. he þat etib my flesch and drynkib my blood: dwellib in me. and I in him. as my fadir lyuynge sente me: and I lyue for þe fadir. and he þat etiþ me: schal lyue also for me. Þis is þreed: þat cam doun fro heuene not as ʒoure fadris eten manna: and ben deed. he þat etib þis þreed: schal lyue wipouten ende. he seide þes þingis in pe synagoge: techynge in cafarnaum. Þerfore many of hise disciplis heeringe: seiden. Þis word is hard: who may heere him forsoþe Jesu witinge anentis him silf. for hise disciplis grucchiden. of þis þing: seide to hem. Þis þing sclaundriþ ʒou. Þerfor if ʒe schulen se mannes sone stiʒynge. wher he was bifore to. it is þe spirit þat quikeneb. Þe flesch profitiþ no þing. Þe wordis whiche I haue spoke to ʒou: ben spirit and lif. but sum ben of ʒou: þat bileuen not. soþely Jesu wiste at þe bigynnyng: whiche schulden bileuen. and who schulde bitraie him. and he seide. Þerfore I seie to ʒou for no man may come to me: no but it be ʒouen of my fadir to him. Fro þis tyme many of hise disciplis wenten abak: and wenten not now wip him. Þerfore he seide to þe twelue. wher also ʒe wolen go awey. Þerfore Symount Petre answeride to him. Lord: to whom schulde we go:? þou hast wordis of euerelastinge lif. and we han bileued and han knowe: for þou art Crist þe sone of God liuinge. Þerfore Jesu answeride to hem wher I chees not ʒou twelue: and oon of ʒou is a deuel. forsoþe he seide of judas. of symount of scariot. forsoþe he schulde bitraie him. whanne he was oon of þe twelue.

VI.VIII

Io [7:1] Post haec autem ambulabat Iesus in Galileam: Non enim uolebat in Iudaeam ambulare: quia quaerebant eum Iudaei interficere. Mt [15:1] Tunc accesserunt ad eum. Mr [7:1–5] Pharisaei et quidam de scribis: uenientes ab Ierosolimis. Et cum uidissent quosdam ex discipulis eius communibus manibus: id est non lotis: manducare panes: uituperauerunt. Pharisaei enim et omnes Iudaei: nisi crebro lauent manus: non manducant: tenentes traditiones seniorum. Et a foro nisi baptizentur: non comedunt. Et alia multa sunt quae tradita sunt illis seruare: baptismata calicum et urceorum: et eramentorum et lectorum. Et interrogabant eum Pharisaei et scribae: Quare discipuli tui non ambulant iuxta traditionem seniorum: sed communibus manibus manducant panem? Mt [15:2–3] Non enim lauant manus suas cum panem manducant. Ipse autem respondens ait illis. Mr [7:6–9] Bene prophetauit Isaias de uobis hypocritis: sicut scriptum est: Populus hic labiis me honorat: cor autem eorum longe est a me. In uanum autem colunt me: docentes doctrinas et praecepta hominum. Relinquentes enim mandatum Dei: tenetis traditiones hominum: baptismata urceorum et calicum. Et alia similia his multa facitis. Et dicebat illis. Mt [15:3] | Quare et uos transgredimini mandatum Dei propter traditionem uestram? Mr [7:9] Bene irritum facitis praeceptum Dei: ut traditionem uestram seruetis. Mt [15:4] Nam Deus dixit: Honora Patrem tuum et matrem Mr [7:10–11] tuam. Et qui maledixerit patri uel matri. Morte moriatur. Uos autem dicitis. Mt [15:5] Quicumque dixerit patri uel matri: Mr [7:11] Corban: quod est donum: Mt [15:5] Quodcumque est ex me tibi proderit: Mr [7:12] Et ultra non dimittitis eum quicquam facere patri suo aut matri: Mt [15:6] et non honorificauit Patrem suum aut matrem suam: Et irritum fecistis Mr [7:13] rescindentes Mt [15:6] mandatum Dei propter traditionem uestram. Mr [7:13] quam tradidistis: et similia huiusmodi multa facitis. Mt [15:10] Et conuocatis ad se turbis: dixit eis: Audite Mr [7:14] me omnes: Mt [15:10–11] et intellegite. Non quod intrat in os: coinquinat hominem: sed quod procedit ex ore: hoc coinquinat hominem. Mr [7:16–17] Si quis habet aures audiendi: audiat. Et cum introisset in domum a turba: Mt [15:12–17] accedentes discipuli eius: dixerunt ei: Scis quia Pharisaei audito hoc uerbo scandalizati sunt? At ille respondens ait: Omnis plantatio quam non plantauit Pater meus caelestis eradicabitur. Sinite illos. Caeci sunt duces caecorum. Caecus autem si caeco ducatum praestet: ambo in foueam cadunt. Respondens autem Petrus dixit ei: Edissere nobis parabolam istam. At ille dixit: Adhuc et uos sine intellectu estis? Non intelligitis quia omne Mr [7:18–19] extrinsecus introiens in hominem: non potest eum communicare? Quia Mt [15:17] quod in os intrat: Mr [7:19] non in cor: sed Mt [15:17] in uentrem uadit: et in caecessum emittitur? Mr [7:19] purgans omnes escas? Mt [15:18] Quae autem procedunt de ore: de corde exeunt: et ea coinquinant hominem. Mr [7:21] Ab intus enim de corde hominum Mt [15:19] exeunt cogitationes malae: ho|micidia: adulteria: fornicationes: furta: falsa testimonia: blasphemiae. Mr [7:22–23] auariciae: nequiciae: dolus: impudicicia: oculus malus: superbia: stulticia. Omnia haec mala ab intus procedunt: et communicant hominem. Mt [15:20] Non lotis autem manibus manducare: non coinquinat hominem.

Forsoþe aftir bese þingis. Jesu walkide in to galile. soþely he nolde walke in to judee: for þe iewis souʒten to slee him. Þanne be farisees and somme of þe scribis comynge fro ierusalem: neʒeden to him and whanne þei hadden seyn. Þat somme of hise disciplis eeten þreed wiþ comyn hondis þat is not waischun: þei repreuyden. for farisees and alle iewis. no but þei waischun þe hondis ofte: eten not: holdinge þe tradiciouns eþir techingis of elder men and þei comynge fro cheping eten not. no but þei ben waischun. and many oþir þingis ben þat ben bitaken to hem to kepe: waischyngis of cuppis and of plateris and of brasun vessels and of beddis. and farisees and scribis axiden him: Whi disciplis goon not vp þe teching of eldre men; but þei eten breed wiþ comyn hondis. for þei waischen not her hondis: whanne pei eten þreed forsoþe he answeringe: seide to hem. jsaie prophesiede wel of ʒou ipocritis: as it is writen. Þis peple onouriþ me wiþ lippis: but þe herte of hem is fer fro me. forsoþe þei techynge þe doctrins and comaundementis of men: worschipen me in veyn for ʒe forsaken þe comaundement of God: and holden þe tradiciouns of men. waischingis of plateris and of cuppis. and ʒe don many oþir þingis lik to þes and he seide to hem. why þreken je þe comaundement of God: for ʒour tradicioun. wel ʒe han maad voide þe comaundement of God: þat ʒe kepe ʒour tradicioun for God seide. onour þou þi fadir and þi modir and he þat cursip fadir eþir modir: die þorw deeþ but ʒe seien. who euere seiþ to fadir eþir to modir. what euere ʒifte is of me: it schal profite to þee. and ʒe suffren not more: þat he do eny þing to his fadir eþir to his modir and he haþ not onourid his fadir eþir his modir. and ʒe han maad voide þrekinge þe comaundement of God for ʒour tradicioun: which ʒe han tauʒt. and ʒe don many siche lik þingis and þe cumpanyes clepid togidre to him: he seide to hem. alle ʒe heer me: and vndirstonde ʒe. not þe þing þat entriþ in to þe mouþ: defouliþ a man. but þis þat comeþ forþ of þe mouþ: defouliþ a man if eny man haþ eeris of heering: here he and whane he hadde entrid in to an hous fro þe cumpany: hise disciplis neiʒinge. seiden to him. woost þou. for þis word herd: farisees ben sclaundrid? and he answeringe: seide. ech plaunting which my fadir of heuen haþ not plauntid: schal be drawyn out þi þe roote. suffre ʒe hem. pei ben blinde: and lederis of blynde men. forsoþe if a blynd man ʒyuep ledyng to a blynd man: boþe fallen in to þe diche. forsoþe petre answeringe: seide to him. expowne þis parable to us. and he seide. ʒit also ʒe ben wiþoute vndirstondyng. vndirstonden ʒe not. for al þing wiþoute forþ entringe in to a man: may not defoule him? for a þing þat entriþ into þe mouþ: goiþ not in to þe herte. but in to þe wombe. and is sent out in to goyng awey: purgynge alle metis. forsoþe þoo þingis þat comen forþ of þe mouþ: comen out of þe herte. and þoo defoulen a man for fro wiþ jnne fro þe herte of man: juele pouʒtis gon out. I mansleyngis. auowtries. fornicaciouns. Þeftis. false witnessingis. blasfemyes. auarices. wickidnessis. gile. vnchastite. an yuel iʒe þat is yuel entent pride founednesse. alle þes yuelis comen forþ fro wiþ jnne: and defoulen a man. forsoþe to ete wiþ hondis not waischin: defouliþ not a man

VI.IX

Mt [15:21–22] Et egressus inde Iesus secessit in partes Tyri et Sidonis. Et ecce mulier Cananaea Mr [7:25] statim ut audiuit de eo: Mt [15:22–24] a finibus illis egressa: clamauit dicens ei: Miserere mei: Domine: Fili Dauid. Filia mea male a daemonio uexatur. Qui non respondit ei uerbum. Et accedentes discipuli eius rogabant eum: dicentes: Dimitte eam: quia clamat post nos. Ipse autem respondens ait: Non sum missus nisi ad oues quae perierunt domus Israel. Mr [7:24–25] Et ingressus in domum: neminem uoluit scire: et non potuit latere. Mulier enim cuius habebat filia spiritum immundum: Mt [15:25] uenit Mr [7:25] intrauit et procidit ad pedes eius. Mt [15:25] et adorauit eum. Mr [7:26–28] Erat autem mulier gentilis: Sirophoenissa genere. Et rogabat eum ut daemonium eiceret de filia eius. Qui dixit illi: Sine prius saturari filios. Non est enim bonum sumere panem filiorum: et mittere canibus. At illa respondit: et dicit ei: utique Domine. Nam et catelli sub mensa comedunt de micis puerorum. Mt [15:27–28] quae cadunt de mensa dominorum suorum. Tunc respondens Iesus ait illi: O mulier: magna est fides tua: Mr [7:29] Propter hunc sermonem uade: Mt [15:28] Fiat tibi sicut uis. Et sanata est filia eius ex illa hora. Mr [7:30] Et cum abisset in domum suam: inuenit | puellam iacentem supra lectum: et daemonium exisse.

And Jesu gon out fro þenus : wente in to þe partis of tire and sidon and lo a womman of cahan anoon as sche herde of him: wente out fro þo coostis.and criede seiynge to him. lord þe sone of dauiþ: haue mercy on me. my douʒter is yuel traueilid of a fend. which answeride not a word to hir. and hise disciplis neiʒynge: preieden him and seide. delyuere þou hire: for sche crieþ aftir vs forsoþe he answeringe: seide. I am not sent; no but to þoo scheep of þe hous of israel. Þat perischeden. and he entrid in to an hous: wolde þat no man wite: and he myʒte not þe hid soþly þe womman whos douʒter hadde an vnclene spirit: cam entride. and felde doun at his feet. and worschipide hym. forsoþe þe womman was heþen. of cirie-fenyce bikyn. and sche preiede him: þat he schulde caste out a fend fro hir douʒtir which seide to hir. suffre þou first: þat þe sones þe fillid for it is not good to take þe þreed of sones: and sende to houndis. and sche answeride: and seide to him. ʒhe lord. for also whelpis vndir þe þoord: eten of þe crummes of children. whiche fallen fro þe þoord of her lordis þanne Jesu answeringe: seide to hir. A womman: þi feiþ is gret. go þou: for þis word be it don to þee. as þou wolt. and hir douʒter was heelid fro þat our. and whanne sche hadde go in to hir hous: sche foond þe damysele ligginge on þe bed and þat ʒe fend was gon out.

VI.X

Mt [15:29] Et cum transisset Iesus: Mr [7:31–37] iterum de finibus Tyri: uenit per Sidonem ad mare Galilaeae inter medios fines Decapoleos. Et adducunt ei surdum et mutum: et deprecabantur eum: ut imponat illi manum. Et apprehendens eum de turba seorsum: misit digitos suos in auriculas eius et expuens: tetigit linguam eius. Et suspiciens in caelum: ingemuit: et ait illi: Effeta. Quod est adaperire. Et statim apertae sunt aures eius: et solutum est uinculum linguae eius: et loquebatur recte. <7:35> Et praecepit illis ne cui dicerent. Quanto autem eis praecipiebat: tanto magis plus praedicabant: et eo amplius ammirabantur: dicentes: Bene omnia fecit. Et surdos fecit audire: et mutos loqui. Mt [15:29–31] Et ascendens in montem: sedebat ibi. <15:30>Et accesserunt ad eum turbae multae: habentes secum mutos: caecos et claudos: debiles: et alios multos. Et proiecerunt eos ad pedes eius. Et curauit eos: ita ut turbae mirarentur: uidentes mutos loquentes: claudos ambulantes: caecos uidentes. Et magnificabant Deum Israel.

And whanne Jesu haade passid eft fro þe coostis of tire: he cam bisidon to þe see of galile. bitwixe þe myddil coostis of decapolis. and þei bryngen to him a deef man and doumb: and þei preieden him. Þat he putte þe hond to him and he takynge hym fro þe cumpany a sidis half: sente hise fyngris in to þe eris of him and he spetynge: touchyde his tunge and he lokyng vp in to heuene: in wardly weilide and seide to hym. effeta. Þat is. Þe þou openyd. and anoon his eeris weren openyd c þe þoond of his tunge was vnboundun: and he spak riʒtly. and Jesu comaundide to hem: þat þei schulden not seie to eny man. forsoþe hou myche he comaundide more to hem: so myche þei prechiden more. and so myche þei wondriden mor. seiynge. he haþ do wel alle þingis. and he made deef men forto heer: and doumb men to speke and Jesu stiʒinge in to an hil: sat þere. and many cumpanyes hauynge wiþ hem doumb men and crokid. feble and blynde and many oþir: neiʒeden to hyin. and castiden hem forþ at his feet. and he curide hem: so þat þe cumpanyes wondriden seinge doumb men spekyng. and croked men goinge. blynde men seeinge: and þei magnyfieden God of Israel.

VI.XI

Mt [15:32] Iesus autem Mr [8:1] iterum in diebus illis: cum turba multa esset cum eo: nec haberent quod manducarent: conuocatis discipulis Mt [15:32] suis Mr [8:1–2] ait illis. “Misereor super turbam: quia ecce iam triduo sustinent me: nec habent quod manducent. Mt [15:32] Et dimittere eos Mr [8:3] in domum suam: Mt [15:32] ieiunos nolo: ne deficiant in uia. Mr [8:3] Quidam enim ex eis de longe ue|nerunt. Mt [15:33] Et dicunt ei discipuli Mr [8:4] sui. Mt [15:33–36] unde ergo nobis in deserto panes tantos: ut saturemus turbam tantam? Et ait illis Iesus. Quot panes habetis? At illi dixerunt: Septem. Et praecepit turbae ut discumberet super terram. Et accipiens septem panes et gratias agens fregit: et dedit discipulis suis: Mr [8:6] ut apponerent. Mt [15:36] et discipuli dederunt populo. Mr [8:7] Et habebant pisciculos paucos. Et ipsos benedixit: et iussit apponi. Mt [15:37–38] Et comederunt omnes: et saturati sunt. Et quod superfuit de fragmentis tulerunt: septem sportas plenas. Erant autem qui manducauerunt Mr [8:9] quasi quattuor milia Mt [15:38] hominum: extra paruulos et mulieres.

Forsoþe Jesu eft. in þoo daies. whanne myche cumpany was wiþ hym. and þei hadden no þing which þei schulden ete: hise disciplis clepid togidre. he seide to hem. I haue reuþe on þe cumpany. for lo þei abiden now me þre daies: and þei han no þing which þei schulen ete. and I nyle leeue hem fastynge in to her hous. lest þei failen in þe weye. For summe of hem camen fro fer. and hise disciplis seyen to him. Þerfore wherof so many looues to us in desert: þat we fille so gret a cumpany. and Jesu seide to hem. hou many looues han ʒe. and þei seiden seuene and he comaundide þe cumpany: þat þei schulden sitte to mete on þe erþe. And he takinge seuene looues. and doynge þankyngis: brak and ʒaf to hise disciplis. Þat þei schulden sette forþ. and þe disciplis ʒauen to þe peple. And þei hadden a fewe litile fischis. and he blesside þoo: and comaundide to be set forþ. and alle men eeten and weren fillid and þei token þis þing þat lefte of þe relifs. seuene barlepis fulle. forsoþe þei þat eeten. weren as foure þousunde of men: out takun litile children and wymmen.

VI.XII

Mt [15:39] Et dimissa turba: Mr [8:10] statim Mt [15:39] ascendit in nauiculam Mr [8:10] cum discipulis suis Mt [15:39–16:1] et uenit in fines Magedan. <16:1> Et accesserunt ad eum Pharisaei et Saducei temptantes: Mr [8:11] et ceperunt conquirere cum eo: Mt [16:1–2] et rogauerunt [eum] ut signum de caelo ostenderet eis. At ille Mr [8:12] ingemiscens spiritu: et Mt [16:2–4] respondens ait eis: Facto uespere dicitis: serenum erit. Rubicundum enim est caelum. Et mane: hodie tempestas. Rutilat enim triste caelum. Faciem ergo caeli diiudicare nostis: signa autem temporum non potestis. Generatio mala et adultera signum quaerit: et signum non dabitur ei: nisi signum Ionae.

And þe cumpany left: anoon he stiʒede in to a boot wiþ hise disciplis and he cam in to þe coostis of magedan. and farisees and saduceis temptinge: neiʒeden to hym and bigunnen to dispute wiþ him. And þei preieden him: þat he wolde schewe to hem a tokene fro heuene and he inwardly weilinge in spirit. and answerynge: seide to hem. Þe euentide maad: ʒe seien it schal be cleer. for heuene is rodi. and þe morwetid: to dai tempest. for heuene schyneþ sorwful. Þerfor ʒe kunnen deme þe face of heuene: but ʒe mowen not deme þe signes of tymes an yuel generacioun and auowtres sekiþ a signe. and a signe schal not be ʒouen to it: no but þe signe of jonas.

VI.XIII

Mt [16:4] Et relictis illis Mr [8:13–15] ascendens iterum nauem abiit trans fretum. Et obliti sunt | discipuli eius sumere panes. Et nisi unum panem non habebant secum in naui. Et praecipiebat eis: dicens: uidete et cauete a fermento Phariseorum Mt [16:6] et Saducaeorum. Mr [8:15] et fermento Herodis. Mt [16:7–9] At ille cogitabant inter se dicentes: quia panes non accepimus. Sciens autem Iesus dixit: Quid cogitatis inter uos: modicae fidei: quia panes non habetis? Nondum Mr [8:17–19] cognoscitis nec intelligitis? Adhuc caecatum habetis cor uestrum? Oculos habentes non uidetis: et aures habentes non auditis? Nec recordamini quando quinque panes fregi in quinque milia Mt [16:9] hominum: et Mr [8:19] quot cophinos fragmentorum plenos sustulistis? Dicunt ei: Duodecim. Mt [16:10] Neque Mr [8:20] quando et septem panes in quattuor milia Mt [16:10] hominum et Mr [8:20–21] quot sportas fragmentorum tulistis? et dicunt ei: Septem. et dicebat eis. Mt [16:11–12] Quare non intelligitis quia non de pane dixi uobis: cauete a fermento Pharisaeorum et Saducaeorum? Tunc intellexerunt quia non dixerit cauendum a fermento panum: sed a doctrina Phariseorum et Saduceorum.

And hem left Jesu stiʒinge eft in to a þoot: wente ouer þe see and hise disciplis forʒaten to take looues. and þei hadden not wiþ hem: no but o loof in þe boot. And he comaundide to hem: and seide. se ʒe and be ʒe war of þe sourdouʒ of farisees of saduceis. and of sourdouʒ of eroude. and þei þouʒten wiþ inne hem silf seiynge: for we han not taken looues. Forsoþe Jesu witinge: seide what ʒe of litil feiþ þenken among ʒou: for ʒe han not looues. ʒe knowen not ʒit neþir vndirstonden. ʒit ʒe han ʒour herte blyndid. ʒe hauynge iʒen seen not: And ʒe hauynge eris heeren not neþir ʒe han mynde. whanne I brak fyue looues. Into fyue þousynde of men: and how many coffyns fulle of relifs ʒe token vp? þei seien to him. twelue. neþir whanne also I brak seuene looues. in to foure þousynde of men: and how many barlepis of relifs ʒe token vp? and þei seiden to him. seuene. and he seide to hem. Whi vndirstonden ʒe not. for I seide not of breed to ʒou: be ʒe war of þe sourdouʒ of farisees and of saduceis. Þanne þei vndirstoden for he seide not to be war of þe sourdowʒ of looues: but of þe doctryne of farisees and of saduceis

VI.XIIII

Mr [8:22–26] Et ueniunt Bethsaida. Et adducunt ei caecum: et rogabant eum ut illum tangeret: Et apprehensa manu caeci: eduxit eum extra uicum. Et expuens in oculos eius impositis manibus suis: interrogauit eum si aliquid uideret. Et aspiciens: ait: uideo homines uelut arbores ambulantes. <8:25> Deinde iterum imposuit manus super oculos eius: et coepit uidere. Et restitutus est ita ut uideret clare omnia. Et misit illum in domum suam: dicens: uade in domum tuam: Et si in uicum introieris: nemini dixeris. |

And þei comen to bethsaida. and þei bryngen to him a blynd man. and bei preieden him: þat he schulde touche him. and þe hond of þe blynd man takun: Jesu ledde him out of þe street and Jesu spetinge in to his iʒen: his hondis set on. axide him if he saiI eny þing. and he biholdinge: seide: I se men goynge as trees. after ward eft he puttide þe hondis on his iʒen he bigan to se. and he was restorid: so þat he saiI clerly alle þingis and Jesu sente him in to his hous: and seide. go þou in to þin hous. and if þou schalt entre in to þe strete: seie þou not to eny man.

VI.XV

Lv [9:7–9] Audiuit autem Herodes tetrarcha omnia quae fiebant ab eo: et haesitabat eo quod diceretur a quibusdam: quia Iohannes surrexit a mortuis: a quibusdam uero: quia Helias apparuit: ab aliis autem: quia propheta unus de antiquis surrexit. Et ait Herodes Mt [14:2] pueris suis. Lv [9:9] lohannem ego decollaui: Quis autem est iste: de quo ego talia audio? Mt [14:2] Hic est Iohannes baptista. Ipse surrexit a mortuis: et ideo uirtutes operantur in eo. Lv [9:9] Et quaerebat uidere eum.

Forsoþe eroude þe fourþe prynce: herde alle þingis þat weren don of crist. and he doutide. for it was seid of sum men. for John roos fro deed men. forsoþe of sum men: for Elie apperide. soþly of oþir men: for oon of þe elde profetis roos. And eroude seide to hise children: I haue biheedid John. But who is þis of whom I heer siche þingis. Þis is iohn baptist. he roos fro deed men: and þerfor vertues worchen in him. And he souʒte to seen him.

VII.I

Io [7:2–8:1] Erat autem in proximo dies festus Iudaeorum: Scenophegia. Dixerunt autem ad eum fratres eius: Transi hinc: et uade in Iudaeam: ut et discipuli tui uideant opera tua quae facis. Nemo quippe in occulto aliquid facit: et quaerit ipse in palam esse: Si haec facis: manifesta te ipsum mundo. <7:5> Neque enim fratres eius credebant in eum. Dicit ergo eis Iesus: Tempus meum nondum aduenit: tempus autem uestrum semper est paratum. Non potest mundus odisse uos. Me autem odit: quia ego testimonium perhibeo de illo quia opera eius mala sunt. Uos ascendite ad diem festum hunc: ego enim non ascendo ad diem festum istum: quia meum tempus nondum adimpletum est. Haec cum dixisset: ipse mansit in Galilaea. <7:10> Ut autem ascenderunt fratres eius: tunc et ipse ascendit ad diem festum: non manifeste: sed quasi in occulto. Iudaei ergo quaerebant eum in die festo: et dicebant: ubi est ille? Et murmur multus de eo erat in turba. Quidam | enim dicebant: Quia bonus est. Alii autem dicebant: Non: sed seducit turbas. Nemo tamen palam loquebatur de illo propter metum Iudaeorum. Ȼ Iam autem die festo mediante: ascendit Iesus in templum: et docebat. <7:15> Et mirabantur Iudaei: dicentes: Quomodo hic litteras scit: cum non didicerit? Respondit eis Iesus: et dixit: Mea doctrina non est mea: sed eius qui misit me. Si quis uoluerit eius uoluntatem facere: cognoscet de doctrina: utrum ex Deo sit: an ego a me ipso loqvar. Qui a semet ipso loquitur: gloriam propriam quaerit: Qui autem quaerit gloriam eius qui misit illum: hic uerax est: et iniusticia in illo non est. Nonne Moyses dedit uobis legem? Et nemo ex uobis facit legem? Quid me quaeritis interficere? <7:20> Respondit turba: et dixit. Daemonium habes: Quis te quaerit interficere? Respondit Iesus: et dixit eis: unum opus feci: et omnes miramini. Propterea Moyses dedit uobis circumcisionem: non quia ex Moyse est: sed ex patribus: et in sabbato circumciditis hominem. Si circumcisionem accipit homo in sabbato: ut non soluatur lex Moysi: michi indignamini quia totum hominem sanum feci in sabbato? Nolite iudicare secundum faciem: sed iustum iudicium iudicate. <7:25> Dicebant ergo quidam ex Ierosolimis: Nonne hic est quem quaerunt interficere? [Et] ecce palam loquitur: et nichil ei dicunt. Nunquid uere cognouerunt principes quia hic est Christus? Sed hunc scimus | unde sit: Christus autem cum uenerit: nemo scit unde sit. Clamabat ergo Iesus docens in templo: et dicens. Et me scitis: et unde sim scitis: Et a me ipso non ueni: sed est uerus qui misit me: quem uos non scitis.[Ego autem scio eum. Et si dixero quia nescio eum ero similis uobis mendax.] Ego scio eum: quia ab ipso sum: et ipse me misit. <7:30> Quaerebant ergo eum apprehendere: et nemo misit in illum manus: quia nondum uenerat hora eius. De turba autem multi crediderunt in eum: et dicebant: Christus cum uenerit: nunquid plura signa faciet quam quae hic facit? Audierunt Pharisaei turbam murmurantem de illo haec. Et miserunt principes et Pharisaei ministros ut apprehenderent eum. Dixit ergo eis Iesus: Adhuc modicum tempus uobiscum sum: et uado ad eum qui misit me. Quaeritis me: et non inuenietis: et ubi sum ego: uos non potestis uenire. <7:35> Dixerunt ergo Iudaei ad semetipsos. Quo hic iturus est: quia non inueniemus eum? Nunquid in dispersionem gentium iturus est: et docturus gentes? Quis est hic sermo quem dixit: quaeritis me: et non inuenietis: et ubi sum ego: uos non potestis uenire? Ȼ In nouissimo autem die magno festiuitatis stabat Iesus et clamabat: dicens: Si quis sitit: ueniat ad me et bibat. Qui credit in me: sicut dicit scriptura: flumina de uentre eius fluent aquae uiuae. Hoc autem dixit de spiritu: quem accepturi erant credentes in eum. Nondum enim erat spiritus datus: quia Iesus nondum | fuerat glorificatus. <7:40> Ex illa ergo turba cum audissent hos sermones eius: dicebant: Hic est uere propheta. Alii dicebant: Hic est Christus. Quidam autem dicebant: Nunquid a Galilaea uenit Christus? Nonne scriptura dicit: quia ex semine Dauid: et de Bethleem castello ubi erat Dauid: Christus uenit? Dissensio itaque facta est in turba propter eum. Quidam autem ex ipsis uolebant apprehendere eum: sed nemo misit super eum manus. <7:45> uenerunt ergo ministri ad pontifices et Pharisaeos: et dixerunt eis illi: Quare non adduxistis eum? Responderunt ministri: nunquam sic locutus est homo: sicut hic homo loquitur. Responderunt ergo eis Pharisaei. Nunquid et uos seducti estis? Nunquid aliquis ex principibus credidit in eum: aut ex Pharisaeis? Sed turba haec quae non nouit legem: maledicti sunt. <7:50> Dicit Nichodemus ad eos: ille qui uenit ad eum nocte: qui unus erat ex ipsis: Nunquid lex nostra iudicat hominem: nisi audierit ab ipso prius: et cognouerit quid faciat? Responderunt et dixerunt ei: Nunquid et tu Galilaeus es? Scrutare scripturas et uide quia propheta a Galilaea non surgit. Et reuersi sunt unusquisque in domum suam.

Forsoþe in þe nexte was a feeste day of iewis. scenofegie. Þat is. a feeste of tabernaclis. forsoþe hise breþeren seiden to him passe þou fro hennys and go in. to iude: þat also þi disciplis se þi workis which þou doist. for no man doiþ eny þing in preuy: and he sekiþ to þe in opyn. if þou doist þes þingis: schewe þi silf to þe world. forsoþe his breþeren bileueden not in to him. Þerfor Jesu seide to hem. my tyme comeþ not ʒit: but ʒoure tyme is euere redi. Þe world may not hate ʒou. forsoþe it hatiþ me: for I bere witnessing þerof. for þe workis þerof ben juele stiʒe ʒe to þis feeste dai. forsoþe I schal not stiʒe to þis feeste day for my tyme is not fillid ʒit. whan he hadde seid þese þingis: he dwellide in galile. forsoþe as hise briþeren stieden; þanne also he stiʒede to þe feeste day. not opinly: but as in preuy. Þerfore þe iewis souten him in þe feeste dai: and seiden. wher is he. and myche grucching was of him in þe cumpany. for summe seiden: for he is good. forsoþe oþir men seiden nay: But he disseyueþ þe cumpanyes. neþelis no man spak opynly of hym: for þe drede of iewis. forsoþe now þe feeste dai goinge bitwixe: Jesu stiʒede in to þe temple. and tauʒte. and þe iewis wondriden: seiynge. how can he lettris: siþen he lernede not. Jesu answeride to hem: and seide. my doctryn is not myn: but his þat sente me. if eny man wole do his will: he schal knowe of þe techyng. wher it is of God: wher I speke of my silf. he þat spekiþ of him silf: sekiþ his owne glorie. forsoþe he þat sekiþ þe glorie of him þat sente him: is soþfast. and vnriʒtfulnesse is not in hym. wher moises ʒaf not a lawe to ʒou: and no man of ʒou doiþ þe lawe. what seken ʒe to sle me. Þe cumpany answeride: and seide. Þou hast a fend who sekiþ to sle þee. Jesu answeride: and seide to hem. I haue do o work: and alle ʒe wondren þerfore moises ʒaf circumcisioun to ʒou: not for it was of moises. but of fadris. and in þe sabat ʒe circumciden a man. if a man takip circumcisioun in þe sabat. Þat þe lawe of moises be not broken: han ʒe indignasioun to me for I made al þe man hool in þe sabat? nyle ʒe deme þi þe face but deme a iust dom. Þerfore sum men of ierusalem: seiden. wher þis is not he: whom þe iewis seken to sle. and lo he spekiþ opynly: and þei seien no þing to hym. wher þe prynces knewen vereily: for he is crist. but we knowen þis man: of whennus he is. forsoþe whane crist schal come: no man woot of whennes he is. Þerfore Jesu criede in þe temple: techynge and seyinge and ʒe knowen me: and of whennus I am. and I cam not of my silf: but he is trewe þat sente me. whom ʒe knowe not. I knowe hym. and if I schal seie. for I knowe not hym; I schal be a lier lik to ʒou. but I knowe him for I am of him and he sente me. Þerfore þei souʒten to take him. and no man sente hondis in to him: for his our cam not ʒit. forsoþe manye of þe cumpany bileueden in to hym: and seiden. whanne crist schal come: wher he schal do mo tokenes eþir myraclis þan þis man doiþ. fariseis herden þe cumpany. grucchyng þes þingis of him. and þe prynces and farisees senten mynystris: þat þei schulden take him. Þerfore Jesu seide to hem. ʒit a litil tyme I am wiþ ʒou: and i go to him þat sente me. ʒe schulen seke me: and ʒe schulen not fynde and where I am: ʒe mowen not come. Þerfore þe iewis seiden to hem silf whidur schal þis man go: for we schulen not fynde hym. wher he schal go in to þe scatryng of heþen men: and schal teche heþen men. what is þis word: which he seide. ʒe schulen seke me: and ʒe schulen not fynde. and where I am: ʒe moun not come. forsoþe in þe laste day of þe grete feeste: Jesu stood and criede. seiynge. if eny man þirstib: come he. to me and drynke he. he þat bileueþ in to me: as þe scriptur seiþ floodis of quike water. schulen flowe of his wombe. soþely he seide þis þing. of þe holy spirit: whom men. bileuynge in to him. schulden take. forsoþe þe spirit was not ʒit ʒouen: for Jesu was not ʒit glorified. Þerfor somme of þat cumpanye. whanne þei hadden herd þes wordis of him: seiden. Þis is vereily þe profete. oþir men seiden: þis is crist. forsoþe summe seiden. wher crist comeþ fro galile. wher scripture seiþ not. Þat of þe seed of dauib and of þe castel of bethleem. wher dauiþ was: crist comeþ? and so dissencioun was maad in þe cumpany: for hym. forsoþe summe of hem wolden take him: but no man sente hondis on him. Þerfor þe mynystris camen to þe bischopis and farisees: and þei seiden to hem: whi han ʒe not brouʒt him. Þe mynystris answeriden. neuer man spak so: as þis spekiþ. Þerfor þe farisees answeriden to hem. wher also ʒe ben disseyued. wher eny of þe prynces. eþir of þe farisees: bileuyden in to him? but þis cumpany þat knowiþ not þe lawe: ben cursid nycodeme seiþ to hem: he þat cam to him in þe nyʒt which was oon of hem wher oure lawe demeþ a man no but it haue herd of hym. biforen and haue knowe what he doþ? þei answeriden: and seiden to him. wher also þou art a man of galile. seke þou scripturis and se þou:for a profete risiþ not of galile. and þei turneden aʒen ech man in to his hows

VII.II

Io [8:1–11] Iesus autem perrexit in montem Oliueti: et diluculo iterum uenit in templum. Et omnis populus uenit ad eum: et sedens docebat eos. Adducunt autem scribae et Pharisaei mulierem in adulterio deprehensam: et statuerunt eam in medio: et dixerunt ei: Magister: haec mulier | modo deprehensa est in adulterio. <8:5> In lege autem Moyses mandauit nobis huiusmodi lapidare. Tu ergo quid dicis? Haec autem dicebant temptantes eum: ut possent accusare eum. Iesus autem inclinans se deorsum: digito scribebat in terra. Cum autem perseuerarent interrogantes eum: erexit se: et dixit eis: Qui sine peccato est uestrum: primus in illam lapidem mittat. Et iterum se inclinans: scribebat in terra. Audientes autem unus post unum exiebant: incipientes a senioribus: Et remansit solus: et mulier in medio stans. <8:10> Erigens autem se Iesus: dixit ei: Mulier ubi sunt qui te accusabant? Nemo te condempnauit? Quae dixit: Nemo: domine. Dixit autem ei Iesus: Nec ego te condempnabo: uade: et amplius iam noli peccare.

Forsoþe Jesu wente in to þe mount of olyuete: and he came eft eerly in to þe temple. and alle þe peple cam to hym: and he sittinge tauʒte hem forjsoþe scriþis and farisees. bryngen a womman takun in auowtrie. and þei settiden hir in þe myddis: and þei seiden to him. maistir; þis womman is now taken in auowtrie. forsoþe in þe lawe moises comaundide vs: forto stoone siche. Þerfor what seist þou soþely þei seiden þis þing tempting.YB.' þei myʒten accuse him. forsoþe Jesu bowinge himsilf doun: wroot wiþ þe fyngur ill þe erpe. forsoþe whanne pei contynueden axige him: he reiside hymself and seide to hem. he of ʒou þat is wiþoute synne sende first a stoon in to hire. and eft he bowynge hym silf: wroot in þe erþe. soþely þei heerynge þes þingis: wenten awey oon after anoþir bigynnynge at þe eldre men and Jesu dwellide aloone: and þe womman stondinge in þe myddis. soþely Jesu reisynge hymsilf: seide to hire. womman: wher ben þei þat accusiden þee. no man haþ dampned þee. which seide. no man lord. Jesu seide to hir. neþir I schal dampne þee: go þou: and now nyle þou more do synne.

VII.III

Io [8:12–59] Iterum ergo locutus est eis Iesus: dicens: Ego sum lux mundi: Qui sequitur me: non ambulabit in tenebris: sed habebit lumen uitae. Dixerunt ergo ei Pharisaei: Tu de te ipso testimonium perhibes? Testimonium tuum non est uerum. Respondit Iesus: et dixit eis. Etsi ego testimonium perhibeo de me ipso: uerum est testimonium meum: quia scio unde ueni: et quo uado: uos autem nescitis unde uenio: aut quo uado. <8:15> Uos secundum carnem iudicatis: ego non iudico quemquam. Et si iudico ego: iudicium meum uerum est: quia solus non sum: sed ego: et qui me misit Pater. Et in lege uestra scriptum est: quia duorum hominum testimonium uerum est. Ego sum qui testimonium perhibeo de me ipso: et testimonium | perhibet de me: qui misit me Pater. Dicebat ergo ei. Ubi est Pater tuus? Respondit Iesus: Neque me scitis: neque Patrem meum: si me sciretis: forsitan et Patrem meum sciretis. <8:20> Haec uerba locutus est in Gazophilatio: docens in templo. Et nemo apprehendit eum: quia necdum uenerat hora eius. Dixit ergo eis iterum Iesus: Ego uado: et quaeretis me: et in peccato uestro moriemini. Quo ego uado: uos non potestis uenire. Dicebant ergo Iudaei. Nunquid interficiet semet ipsum: quia dicit: Quo ego uado: uos non potestis uenire? Et dicebat eis: Uos de deorsum estis: ego de supernis sum. Uos de mundo hoc estis: ego non sum de hoc mundo: Dixi ergo uobis quia moriemini in peccatis uestris: Si enim non credideritis quia ego sum: moriemini in peccatis uestris. Dicebant ergo ei: Tu quis es? <8:25> Dixit eis Iesus: Principium: qui et loquor uobis. Multa habeo de uobis loqui et iudicare. Sed qui misit me: uerax est: Et ego quae audiui ab eo: haec loquor in mundo. Et non cognouerunt quia Patrem eis dicebat deum. Dixit ergo eis Iesus: Cum exaltaueritis Filium hominis: tunc cognoscetis quia ego sum. Et a me ipso facio nichil: sed sicut docuit me Pater: haec loquor. Et qui me misit: mecum est et non reliquit me solum: quia ego quae placita sunt ei facio semper. Haec illo loquente: multi crediderunt in eum. <8:30> Dicebat ergo Iesus ad eos qui crediderunt ei Iudaeos. Si uos manseritis in sermone meo: | uere discipuli mei eritis: et cognoscetis ueritatem: et ueritas liberabit uos. Responderunt ei: Semen Abrahae sumus: et nemini seruiuimus umquam. Quomodo tu dicis: Liberi eritis? Respondit eis Iesus: Amen: amen dico uobis: quia omnis qui facit peccatum: seruus est peccati. <8:35> Seruus autem non manet in domo in aeternum: Filius manet in aeternum. Si ergo Filius uos liberauerit: uere liberi eritis. Scio quia filii Abrahae estis: sed quaeritis me interficere: quia sermo meus non capit in uobis. Ego quod uidi apud Patrem meum: loquor: et uos quae uidistis apud patrem uestrum: facitis. <8:40> Responderunt et dixerunt ei: Pater noster Abraham est. Dicit eis Iesus: Si filii Abrahae estis: opera Abrahae facite. Nunc autem quaeritis me interficere: hominem qui ueritatem locutus sum uobis: quam audiui a Deo: hoc Abraham non fecit. Uos facitis opera patris uestri. Dixerunt itaque ei: Nos ex fornicatione non sumus nati: unum patrem habemus Deum. Dixit ergo eis Iesus: Si Deus pater uester esset: diligeretis utique me. Ego enim ex Deo processi: et ueni. Neque enim a me ipso ueni: sed ille me misit. Quare loquelam meam non cognoscitis? Quia non potestis audire sermonem meum. Uos ex patre diabolo estis: et desideria patris uestri uultis facere. Ille homicida erat ab inicio: et in ueritate non stetit: quia non est ueritas in eo. <8:45> Cum loquitur mendatium: ex suis propriis loquitur: quia mendax est: et pater eius. | Ego autem quia ueritatem dico: non creditis mihi. Quis ex uobis arguet me de peccato? Si ueritatem dico: quare uos non creditis mihi? Qui est ex Deo: uerba Dei audit: Propterea uos non auditis: quia ex Deo non estis. Responderunt igitur Iudaei: et dixerunt ei. Nonne bene dicimus nos quia Samaritanus es tu: et daemonium habes? Respondit Iesus. Ego daemonium non habeo: sed honorifico Patrem meum: et uos inhonorastis me. Ego autem non quaero gloriam meam: est qui quaerat: et iudicet. <8:50> Amen: amen dico uobis: si quis sermonem meum seruauerit: mortem non uidebit in aeternum. Dixerunt ergo Iudaei: Nunc cognouimus quia daemonium habes. Abraham mortuus est: et prophetae: et tu dicis: si quis sermonem meum seruauerit: non gustabit mortem in aeternum? Nunquid tu maior es patre nostro Abraham: qui mortuus est: Et prophetae mortui sunt. Quem te ipsum facis? Respondit Iesus. Si ego glorifico me ipsum: gloria mea nichil est. Est Pater meus qui glorificat me: quem uos dicitis: quia Deus noster est: et non cognouistis eum. <8:55> Ego autem noui eum. Et si dixero quia non scio eum: ero similis uobis mendax. Sed scio eum: et sermonem eius seruo. Abraham pater uester exultauit ut uideret diem meum: et uidit et gauisus est. Dixerunt ergo Iudaei ad eum: Quinquaginta annos nondum habes: et Abraham uidisti? Dixit eis Iesus: Amen: amen dico uobis: ante quam Abraham | fieret: ego sum. Tulerunt ergo lapides: ut iacerent in eum: Iesus autem abscondit se: et exiuit de templo.

þerfor eft Jesu spak to hem: and seide I am þe liʒt of þe world. He þat sueþ me: goþ not in derknesse: but he schal haue þe liʒt of lif. Þerfore þe farisees seiden to hym þou berist witnessing of þi silf: þi witnessing is not trewe. Jesu answeride. and seide to hem and if I bere witnessing of my silf; my witnessing is trewe. for woot fro whenus I cam: and whiþur I go. forsoþe ʒe witen not fro whenus I come: eþir whiþur I go. ʒe demen vp þe flesch: I deme not eny man. and if I deme: my dome is trewe. for I am not aloone: but I and þe fadir þat sente me. and in ʒoure lawe it is writen: for þe witnessing of twey men is trewe. I am þat bere witnessing of my silf. and þe fadir þat sente me: beriþ witnessing of me. Þerfore þei seiden to him. wher is þi fadir? Jesu answeride. neþir ʒe knowen me: neþir ʒe knowen my fadir: if ʒe knewen me: parauenture also ʒe schulen knowe my fadir. Jesu spak. Þes wordis in. Þe treserie: techinge in þe temple. and no man took hym: for his our cam not ʒit. Þerfor Jesu seide eft to hem. Lo I go and ʒe schulen seke me: and ʒe schulen die in ʒoure synne. whiþur I go: ʒe moun not come: þerfor þe iewis seiden wher he schal sle hym silf: for he seiþ whiþur I go: ʒe mowen not come: and he seide to hem. ʒe ben of byneþe: I am of aboue. ʒe ben of þis world: I am not of þis world. Þerfore: I seide to ʒou: for ʒe schulen die in ʒour synnes. forsoþe if ʒe schulen not bileue for I am: ʒe schulen die in ʒour synnes. Þerfore þei seiden to him. who art þou. Jesu seide to hem. Þe bigynnyng eþir first of al ping: which also speke to ʒou. I haue many þingis for to speke and deme of ʒou: but he þat sente me is soþfast. and I speke pes þingis in þe world: whiche I herde of hym. and þei knewen not: for he seide his fadir God: þerfor Jesu seide to hem. whanne ʒe han reisid mannes sone: þanne ʒe schulen knowe for I am. and of my silf. I do no þing: but as þe fadir tauʒte me. I speke þes þingis: and he þat sente me: is wiþ me. and he lefte not me aloone: for I do euere þo þingis þat ben plesaunt to hym. Hym spekinge þes þingis: many men bileuyden in to him þerfore Jesu seide to þo iewis: þat bileuyden in to him. if ʒe schulen dwelle in my word: vereily ʒe schulen be my disciplis. and ʒe schulen knowe þe treuþe: and þe treuþe schal make ʒou fre. Þerfor þe iewis answeriden to him: we ben þe seed of abraham: and we seruyden not to eny man euere. hou seist þou: for ʒe schulen be fre. Jesu answerid in to hem. Treuly, treuly I seie to ʒou for ech man þat doiþ synne: is þi seruaunt of synne. soþely þe seruaunt dwelliþ not in þe hous wiþ oute ende. Þe sone dwelliþ wipout ende. Þerfore if þe sone schal make ʒou fre: vereily ʒe schulen be fre. I woot for ʒe ben þe sones of abraham. but ʒe seken to slee me: for my word takiþ not in ʒou. and ʒe speke þis ping: which I saiʒ at my fadir. and ʒe don þoo þingis whiche ʒe saien at ʒour fadir. Þei answeriden: and seiden to him. abraham is oure fadir. Jesu seiþ to hem. if ʒe ben þe sones of abraham: do ʒe þe workis of abraham. Soþely now ʒe seken to slee me: a man þat haue spoke treuþe to ʒou. which I herde of God. Abraham dide not þis þing: ʒe don þe workis of ʒoure fadir. and so þei seiden to him. we be not borun of fornycacioun: we han o fadir, God. And þerfor Jesu seide to hem. if God were ʒour fadir: soþly I schulden loue me. for I cam forþ of God: and I cam. soþly I cam not of my silf: but he sente me. whi knowen I not my speche. for ʒe mowen not heer my word. ʒe ben of þe fadir þe deuel and ʒe wolen do þe desiris of ʒoure fadir. he was a mansleer fro þe bigynnyng. and he stood not in treuþe: for treuþe is not ill him. whanne he spekiþ a lesyng: he spekiþ of his owne þingis for he is a liere: and þe fadir of it þat is of lesyng: forsoþe for I seie treuþe: ʒe bileuen not. Who of ʒou schal reproue me of synne. if I seie treuþe, whi bileuen ʒe not to me he þat is of God: heeriþ þe wordis of God. Þerfor ʒe heeren not: for ʒe ben not of God þerfore þe iewis answeriden: and seiden: wher we seien not wel: for þou art a Samaritan and hast a fend. Jesu answeride and seide. I haue not a fend: but I honoure my fadir: and ʒe han vnhonourid me. Forsoþe I seke not my glorie: þer is þat seekiþ and demeþ. Treuly treuly I seie to ʒou: if eny man schal kepe my word: he schal not se deeþ in to wiþouten ende. Þerfor þe iewis seiden. now we han knowe: for þou hast a fend. abraham is deed: and þe profetis. and þou seist, if eny man schal kepe my word he schal not taste deeþ in to wip outen ende. wher þou art more þan oure fadir abraham: which is deed. and þe profetis ben deede. whom makist þou þi silf? Jesu answeride. If I glorifie mysilf, my glorie is nouʒt: it is my fadir þat glorifieþ me. whom ʒe seien for he is our God: and ʒe han not knowe hym. Forsoþe I knowe hym. and if I schal seie. for I knowe not hym: I schal be a liere lik to ʒou, but I knowe him: and I kepe his word. Abraham ʒour fadir fully ioyede: þat he schulde se my dai and he saiʒ and ioyede. Þerfore þe iewis seiden to hym. Þou hast not ʒit fifty ʒeeris: and wher þou hast seien Abraham. Jesu seide to hem: treuly, treuly I seie to ʒou bifore þat abraham was maad: I am, þerfor þei tooken stonys: þat þei schulden caste in to hym. Soþely Jesu hidde hymsilf: and wente out of þe temple.

VII.IIII

Io [9:1–41] Et praeteriens uidit hominem caecum a natiuitate. Et interrogauerunt eum discipuli sui: Rabbi: quis peccauit: hic aut parentes eius: ut caecus nasceretur? Respondit Iesus: Neque hic peccauit: neque parentes eius: sed ut manifestentur opera Dei in illo. Me oportet operari opera eius qui misit me: donec dies est: uenit nox: quando nemo potest operari. <9:5> Quamdiu in mundo sum: lux sum mundi. Haec cum dixisset: expuit in terram: et fecit lutum ex sputo: et liniuit lutum super oculos eius: et dixit ei: Uade: laua in natatoria Siloae: quod interpretatur Missus. Abiit ergo et lauit: et uenit uidens. Itaque uicini eius et qui uiderant eum prius quia mendicus erat: dicebant: Nonne hic est: qui sedebat et mendicabat? Alii dicebant quia hic est. Alii autem nequaquam: sed similis est eius. Ille uero dicebat: Quia ego sum. <9:10> Dicebant ergo ei: Quomodo aperti sunt tibi oculi? Respondit: Ille homo qui dicitur Iesus: lutum fecit: et unxit oculos meos: et dixit michi: Uade ad natatoriam Syloae: et laua. Et abii: et laui: et uidi. Et dixerunt ei: Ubi est ille? Ait: Nescio. Adducunt eum ad Pharisaeos: qui caecus fuerat. Erat autem sabbatum quando fecit Iesus lutum: et aperuit oculos eius. <9:15> Iterum ergo interrogabant eum Pharisaei quomodo | uidisset. Ille autem dixit eis: Lutum posuit mihi super oculos: et laui et uideo. Dicebant ergo ex Pharisaeis quidam: Non est hic homo a Deo: qui sabbatum non custodit. Alii dicebant: Quomodo potest homo peccator haec signa facere? Et scisma erat inter eos. Dicunt ergo caeco iterum: Tu quid dicis de eo qui aperuit oculos tuos? Ille autem dixit. Quia propheta est. Non crediderunt ergo Iudaei de illo: quia caecus fuisset et uidisset: donec uocauerunt parentes eius qui uiderat. Et interrogauerunt eos: dicentes: Hic est filius uester: quem uos dicitis quia caecus natus est? Quomodo ergo nunc uidet? <9:20> Responderunt eis parentes eius: et dixerunt: Scimus quia hic est filius noster: et quia caecus natus est: Quomodo autem nunc uideat: nescimus: aut quis eius aperuit oculos: nos nescimus. Ipsum interrogate: Aetatem habet: ipse de se loquatur. Haec dixerunt parentes eius: quia timebant Iudaeos. Iam enim conspirauerant Iudaei: ut si quis eum confiteretur Christum: extra synagogam fieret. Propterea parentes eius dixerunt: Quia aetatem habet: ipsum interrogate. Uocauerunt ergo rursum hominem qui fuerat caecus: et dixerunt ei: Da gloriam Deo. Nos scimus quia hic homo peccator est. <9:25> Dixit ergo ille: Si peccator est: nescio: unum scio: quia caecus cum essem: modo uideo. Dixerunt ergo illi: Quid fecit tibi? aut quomodo aperuit tibi oculos? Respondit eis: Dixi uobis iam: et audistis: Quid iterum | uultis audire? Nunquid et uos uultis discipuli eius fieri? Maledixerunt ei: et dixerunt: Tu discipulus illius sis nos autem Moysi discipuli sumus. Nos scimus quia Moysi locutus est Deus: Hunc autem nescimus unde sit. <9:30> Respondit ille homo: et dixit eis: In hoc enim mirabile est quia uos nescitis unde sit: et aperuit oculos meos. Scimus autem quia peccatores Deus non audit: sed si quis Dei cultor est: et uoluntatem eius facit: hunc exaudit. A saeculo non est auditum quia quis aperuit oculos caeci nati. Nisi esset hic a Deo: non poterat facere quicquam. Responderunt et dixerunt ei: In peccatis natus es totus: et tu doces nos? Et eiecerunt eum foras. <9:35> Audiuit ergo Iesus quia eiecerunt eum foras: et cum inuenisset eum: dixit ei: Tu credis in Filium Dei? Respondit ille: et dixit: Quis est: Domine: ut credam in eum? Et dixit ei Iesus: Et uidisti eum: et qui loquitur tecum: ipse est. At ille ait: Credo: Domine. Et procidens adorauit eum. Et dixit ei Iesus: In iudicium ego in hunc mundum ueni: ut qui non uident uideant: et qui uident caeci fiant. <9:40> Et audierunt ex Pharisaeis: qui cum ipso erant: et dixerunt ei. Nunquid et nos caeci sumus? Et dixit eis Iesus. Si caeci essetis: non haberetis peccatum: Nunc uero dicitis: Quia uidemus. Peccatum uestrum manet.

And Jesu passynge forþ: saiʒ a man blynd fro þe birbe. And hise disciplis axiden hym maistir who synnede þis man eþir his fadir and modir: þat he schulde be bore blynd. Jesu answeride. neþir þis man synnede neþir his fadir and modir: but þat þe workis of God þe schewid in hym. it bihoueþ me to worche þe workis of him þat sente me: while day is. Þe nyʒt schal come: whanne no man mai worche. As longe as I am in þe world: I am þe liʒt of þe world: whanne he hadde seid þes þingis: he spette in to þe erþe. And he made cley of þe spotle. And he leide þe cley on his iʒen. And he seide to hym. go þou and waische þou in þe sisterne of siloe: which is interpretid sent. Þerfore he wente and waischide and cam seynge. And so neiʒebors and þei þat hadde seyn him þi forto for he was a begger: seiden wher þis is not he: þat saat and beggide. oþir men seiden: for þis it is oþir men forsoþe seiden nay: but it is a man lik him. Forsoþe he seide: for I am. Þerfor þei seiden to hym. hou ben bin iʒen opened to þee. he answeride þilke man which is seid Jesu: made cley and anoyntide myn iʒen. And seide to me. go þou to þe sisterne of siloe. And waische þou and I wente and waischide & saiʒ. And þei seiden to him. wher is he. he seide: I woot not. Þei leden him þat was blynde to þe farisees. forsoþe it was sabat: whanne Jesu made cley and openede his iʒen. And eft farisees axiden him: hou he hadde seyn. soþely he seide to hem. he puttide to me cley on þe iʒen. And I waischide and I se þerfore summe of þe farisees seiden. Þis man is not of God: which man kepib not þe sabat. oþir men seiden hou may a synful man: do þes signes. And dyuyysioun was among hem. Þerfore þei seien eft to þe blynde man. what seist þou of hym: þat openyd pin iʒen. soþly he seide: for he is a profete. perfor þe iewis bileueden not of hym: for he was blynd and he hadde seyn: til þei clepiden his fadir and modir þat hadde seyn & pei axiden hem. And seiden: is þis ʒour sone: whom ʒe seien for he was borun blynd? Hou þerfor seeþ he now: his fadir & modir answeriden to hem. And seiden for we witen for þis is oure sone. And for he was borun blynd. Soþly how he seeþ now: we witen not eþir who openyde his iʒen: we witen not axe ʒe hym he haþ age: speke he of himsilf. His fadir and modir seiden þes þingis: for þei dreden þe iewis. for now þe iewis hadden conspirid þat if eny man knowlechide him Crist: he schulde be don out of þe synagoge. Þerfor his fadir and modir seiden. for he haþ age. Axe ʒe him. Þerfor eft þei clepiden þe man þat was blynd. And þei seiden to him. ʒyue þou glorie to God. We witen: for þis man is a synner. And þerfor he seide: if he is a synner: I woot not. O þing I woot. for whanne I was blynd: now I se. Þerfor þei seiden to him. What dide he to þee? Hou openyde he þin iʒen? He answeride to hem. I seide to ʒou now. And ʒe herden what wolen ʒe heere eft. wher also ʒe wolen þe maad his disciplis. Þerfor þei cursiden him and seiden. Be þou his disciple: we ben disciplis of Moises. We wite for God spak to moises: but we knowen not þis man of whennus he is. Þilke man answeride and seide to hem. forsoþe in þis þing it is wondirful: þat ʒe witen not of whennus he is and he haþ openyd myn iʒen. Soþly we witen: for God heeriþ not synneris. But if eny man is worschiper of God, and doiþ his wil: he heeriþ him. fro þe world it is not herd: þat eny man openyde þe iʒen of a man borun blynd. no but þis were of God: he myʒte not do eny þing. Þei answeriden. And seiden to him. Þou art al borun in synnes. And techis þou us? And þei caastiden him out. Jesu herde for þei hadde caast hym out. And whanne Jesu hadde founden him: he seide to him. bileuyst þou in to þe sone of God:? and he answeride and seide. lord who is he: þat I bileue in to him. And Jesu seide to hym. And þou hast seyn him. And he it is þat spekiþ wiþ þee. And he seide: lord, I bileue. And he falling doun: worschipide hym. Þerfor Jesu seide to him. I cam in to þis world in to doom: þat þei þat seen not se. And þei þat seen: ben maad blynde. And summe of þe farisees þat weren wiþ him: herden and seiden to him. wher also we ben blynde. Jesu seide to hem if ʒe wereri blynde: ʒe schulden not haue synne. but now ʒe seyn. for we seen: ʒour' synne dwellib.

VII.V

Io [10:1–21] Amen: amen dico uobis: qui non intrat per ostium in ouile ouium: sed ascendit aliunde: ille fur est et | latro. Qui autem intrat per ostium: pastor est ouium. Huic ostiarius aperit: et oues uocem eius audiunt. Et proprias oues uocat nominatim: et educit eas. Et cum proprias oues emiserit: ante eas uadit. Et oues illum secuntur: quia sciunt uocem eius. <10:5> Alienum autem non sequuntur: sed fugiunt ab eo: quia non nouerunt uocem alienorum. Hoc prouerbium dixit eis Iesus. Illi autem non cognouerunt quid loqueretur eis. Dixit ergo iterum eis Iesus. Amen: amen dico uobis: quia ego sum ostium ouium. Omnes quotquot uenerunt: fures sunt et latrones: sed non audierunt eos oues. Ego sum ostium. Per me si quis introierit: saluabitur: et ingredietur et egredietur: Et pascua inueniet. <10:10> Fur non uenit nisi ut furetur: et mactet: et perdat. Ego ueni ut uitam habeant: et abundantius habeant. Ego sum pastor bonus. Bonus pastor animam suam dat pro ouibus suis. Mercennarius autem: et qui non est pastor: cuius non sunt oues propriae: uidet lupum uenientem: et dimittit oues et fugit. Et lupus rapit et dispergit oues: Mercennarius autem fugit quia mercennarius est: et non pertinet ad eum de ouibus. Ego sum pastor bonus. Et cognosco meas: et cognoscunt me meae. <10:15> Sicut nouit me Pater: et ego agnosco Patrem. Et animam meam pono pro ouibus meis. Et alias oues habeo: quae non sunt ex hoc ouili: et illas oportet me adducere: et uocem meam | audient. Et fiet unum ouile: et unus pastor. Propterea me Pater diligit: quia ego pono animam meam: ut iterum sumam eam. Nemo tollit eam a me: sed ego ponam eam a me ipso. Potestatem habeo ponendi eam: et potestatem habeo iterum sumendi eam. Hoc mandatum accepi a Patre meo. Dissensio iterum facta est inter Iudaeos propter hos sermones. <10:20> Dicebant autem multi ex ipsis: Daemonium habet: et insanit. Quid eum auditis? Alii dicebant: Haec uerba non sunt daemonium habentis. Nunquid daemonium potest caecorum oculos aperire?

Treuly treuly I seie to ʒou. he þat entrib not þi þe dore in to be foold of scheep but stiI eþ þi an oþir weie: is a nyʒt bef and dai þeef. forsoþe he þat entrib þi þe dore: is þe scheparde of þe schep. to bis. Þe porter opynyb. And þe schep heeren his vois. And he clepib his owne schep bi name. And he lediþ hem out. And whanne he haþ sent out his owne schep: he goiþ bifore hem. And þe schep suen him: for þei knowen his vois. Soþly þei suen not an alien but þei fleen fro him: for þei knowen not þe vois of aliens. Jesu seide to hem þis prouerbe. Forsoþe þei knewe not: what he spak to hem. Þerfore Jesu seide eft to hem. treuly treuly I seie to ʒou: For I am þe dore of þe schep. Alle how many euere camen: weren nyʒt þeues and dai þeues. But þe schep herden not hem. I am þe dore. if eny man schal entre þi me: he schal þe sauyd and he schal go yn and he schal go out. And he schal fynde lesewis. A nyʒt þeef comeþ not: no but þat he stele and slee and leese: I cam þat þei haue lif. And haue more plenteuously I am a good scheparde a good scheeparde: ʒeuep his lif for his scheep. Forsoþe. An hirid hyne and which is not scheeparde whos ben not þe schep his owne: seeþ a wolf comynge and he forsakiþ þe scheep and fleeþ and þe wolf rauyschiþ. And scateriþ þe scheep. Forsoþe þe hirid hyne fleeþ: for he is an hirid hyne and it perteyneþ not to hym of þe scheep. I am a good scheparde. And I knowe my scheep. And my scheep knowen me. As þe fadir knowiþ me. And I knowe þe fadir and I putte my lif: for my scheep. And I haue oþir scheep: þat ben not of þis foold and it bihoueþ me to lede hem to. And þei schulen heere my vois. And it schal þe maad foolde. And o scheeparde. Þerfore þe fadir loueþ me: for I putte my soule þat eft I take it. no man takiþ it fro me: but I putt it fro my silf. I haue power to putte it. And I haue power to take it eft. I haue take þis maundement of my fadir. Dissencioun was maad eft among þe iewis: for þes wordis. Forsoþe manye of hem seiden. he haþ a fend and he is wood. what heeren ʒe him oþir men seiden þes wordis ben not of a man hauyng a fend. wher a fend may opyne þe iʒen of blynden men.

VII.VI

Mr [8:27] Et egressus Iesus Mt [16:13] uenit in partes Caesareae Philippi. Lv [9:18] Et factum est cum solus esset orans Mr [8:27] in uia Lv [9:18] erant cum illo et discipuli. Et interrogauit illos: dicens Mt [16:13] Quem dicunt homines esse Filium hominis? Lv [9:19] At illi responderunt: et dixerunt. Mt [16:14] Alii Iohannem Baptistam: alii autem Heliam: alii uero Ieremiam: Lv [9:19] alii quia unus propheta de prioribus surrexit. Mr [8:29] Tunc Mt [16:15–16] Dicit illis Iesus. Uos autem quem me esse dicitis? Respondens Symon Petrus dixit Mr [8:29] ei. Mt [16:16–20] Tu es Christus Filius Dei uiui. Respondens autem Iesus dixit ei: Beatus es Symon Bariona quia caro et sanguis non reuelauit tibi: sed Pater meus qui est in caelis. Et ego dico tibi quia tu es Petrus: et super hanc petram aedificabo ecclesiam meam. Et portae inferi non praeualebunt aduersus eam. Et tibi dabo claues regni caelorum. Et quodcumque ligaueris super terram: erit ligatum et in caelis. Et quod|cumque solueris super terram: erit solutum et in caelis. Tunc Lv [9:21] increpans eos Mt [16:20–21] praecepit discipulis suis: ut nemini dicerent quia ipse esset Iesus Christus. Exinde coepit Iesus ostendere discipulis suis: quia oporteret eum ire Ierosolimam: et multa pati Mr [8:31] et reprobari Mt [16:21] a senioribus et scribis et principibus sacerdotum: et occidi: et tertia die resurgere. Mr [8:32] Et palam uerbum loquebatur. Mt [16:22–23] Et assumens eum Petrus: coepit increpare illum: dicens: Absit a te: domine. Non erit tibi hoc. Qui conuersus: Mr [8:33] et uidens discipulos suos: comminatus est Petro: dicens: Mt [16:23] uade post me: Sathana. Scandalum es mihi: quia non sapis ea quae Dei sunt: sed ea quae hominum. Mt [16:24] Tunc Mr [8:34] conuocata turba cum discipulis suis: Lv [9:23] dicebat ad omnes: Mt [16:24] Si quis uult post me uenire: abneget semet ipsum: et tollat crucem suam Lv [9:23] cotidie Mt [16:24–25] et sequatur me. Qui enim uoluerit animam suam saluam facere: perdet eam. Qui autem perdiderit animam suam propter me: Mr [8:35] et euangelium: Mt [16:25] inueniet eam. Lv [9:24] et saluam faciet illam: Mt [16:26] Quid enim prodest homini: si mundum uniuersum lucretur: animae uero suae detrimentum patiatur? Lv [9:25] et se ipsum perdat. Mt [16:26] Aut quam dabit homo commutationem pro anima sua? Mr [8:38] Qui enim me confessus fuerit: et uerba mea in generatione ista adultera et peccatrice: et Filius hominis confitebitur eum: cum uenerit in gloria Patris sui cum angelis sanctis. Lv [9:26] Qui autem erubuerit me: et meos sermones: hunc | Filius hominis erubescet cum uenerit in maiestate sua: et Patris: et sanctorum angelorum: Mt [16:27] Filius enim hominis uenturus est in gloria Patris sui cum angelis suis: et tunc reddet unicuique secundum opus eius. Mr [9:1] et dicebat illis: Amen dico uobis: quia Mt [16:28] sunt quidam de hic stantibus: qui non gustabunt mortem: donec uideant Filium hominis uenientem in regno suo.

And Jesu gon out, cam in to partis of Cesarie of Filip. And it was don whanne he was preiynge aloone in þe weyei also þe disciples wenten wiþ hym. And he axide hem and seide. Whom seien men to þe manys sone. And þei answeride. And seiden: sum men seien Johun Baptist: forsoþe oþire men seien Elie soly oþir men seien Jeremye. oþir men seien for o profete of þe formere roos. Þanne Jesu seiþ to hem but whom seien ʒe me to be. Symount Petre answeringe: seide to hym. Þou art Crist: þe sone of quike God. Forsoþe Jesu answeringe: seide to hym. Symound Bariona þou art blessid: for fleisch and blood schewide not to þee but my fadir which is in heuenes. And I seie to þee: for þou art Petre. And on þis stoon I schal bilde my chirche. And þe ʒatis of helle: schulen not haue power aʒens it. And I schal ʒeue to þee: þe keyes of þe rewme of heuenys and what euere þing þou schalt bynde on erþe: schal be bounde also in heuenys. And what euere þing pouschalt vnbynde on erþe. schal þe vnboundun also in heuenys þanne Jesu blamynge hem comaundide to his disciplis: þat þei schulden not seie to eny man for he was Jesu Crist. Fro þat tyme Jesu bigan to schewe to his disciplis: for it bihofte him to go to ierusalem. And to suffre many þingis. And to be repreuyd of eldre men. And of þe scribis. And of þe prynces of prestis. And to þe slayn. And to rise aʒen in þe þridde dai. And he spak þe word openly. And Petre takynge him asidis half: bigan forto blame him. And seide: lord fer be it fro þee: þis þing schal not be to þee. which turned and seynge hise disciplis manasside Petre and seide Sathanas: go þou aftir me. Þou art sclaundir to me: for þou vndirstondist not þoo þingis þat ben of God but þoo þingis pat ben of men. Þanne þe cumpany clepid togidre wiþ hise disciplis: He seide to alle: If eny man wole come aftir me: denye he him silf and take he his cross euery dai and sue he me. For he þat wole make saaf his lif: schal lese it. Forsoþe he þat schal leese his lif for me and þe gospel: schal fynde it. and schal make it saaf. Forsoþe what profitiþ it to a man. Þowʒ he wynne al þe world: soþly suffre peiring to his soule. and leese himsilf. eiþir what chaunging schal a man ʒeue for his soule. Forsoþe if a man schal knowleche me and my wordis. In þis generacioun auoutresse and synneresse. Also mannes sone schal knowleche him. whanne he schal come in þe glorie of his fadir wiþ holy aungelis. Soþly if a man schal schame me and my wordis: mannes sone schal schame him; whanne he schal come in his maieste and of þe fadir and of þe hooly aungelis. For mannes sone schal come in þe glorie of his fadir wiþ his aungelis. And þanne he schal ʒelde to ech man vp his work and he seide to hem: Treuly I seie to ʒou, for summe ben of hem þat stonden here þat schulen not taste deeþ: til þei se mannes sone comynge in his rewme.

VII.VII

Lv [9:28] Factum est autem post haec uerba fere dies octo: et Mt [17:1] assumpsit Iesus Petrum: et Iacobum: et Iohannem fratrem eius Mr [9:2] et ducit illos seorsum solos Lv [9:28] et ascendit in montem Mr [9:2] excelsum Lv [9:28–29] ut oraret. Et dum oraret: Mt [17:2] transfiguratus est ante eos. Et resplenduit facies eius sicut sol: uestimenta autem eius facta sunt Mr [9:3] splendentia: candida nimis uelut nix: qualia fullo super terram non potest candida facere. Mt [17:3] Et ecce apparuit eis Moyses et Helias cum eo loquentes. Lv [9:30–33] Erant autem Moyses et Helias: uisi in maiestate. Et dicebant excessum eius: quem completurus erat in Jerusalem. Petrus uero: et qui cum illo erant grauati erant somno. Et euigilantes uiderunt maiestatem eius: et duos uiros qui stabant cum illo. Et factum est cum discederent ab illo: ait Petrus ad Iesum. Mt [17:4] Domine bonum est nos hic esse. Si uis: faciamus hic tria tabernacula: tibi unum: et Moysi unum: et Heliae unum. Mr [9:6] Non enim sciebat quid diceret. Erant enim timore exterriti. Mt [17:5] Adhuc eo Lv [9:34] haec Mt [17:5] loquente ecce nubes lucida obum|brauit eos: et Lv [9:34] intrantibus illis in nubem. Mt [17:5] ecce uox de nube Mr [9:7] uenit Mt [17:5–8] dicens: Hic est Filius meus dilectus: in quo mihi bene complacui: Ipsum audite. Et audientes discipuli ceciderunt in faciem suam: et timuerunt ualde. Et accessit Iesus et tetigit eos: dixitque eis: Surgite: et nolite timere. Leuantes autem oculos suos Mr [9:8] statim neminem amplius uiderunt: nisi Mt [17:8] solum Iesum Mr [9:8] secum. Mt [17:9] Et descendentibus illis de monte: praecepit Iesus dicens: Nemini dixeritis uisionem: donec Filius hominis a mortuis resurgat. Lv [9:36] Et ipsi Mr [9:10] uerbum continuerunt apud se: Lv [9:36] et nemini dixerunt in illis diebus ex his quae uiderant quicquam. Mr [9:10] conquirentes quid esset: Cum a mortuis resurrexerit. Mt [17:10] Et interrogauerunt eum discipuli: dicentes: Quid ergo Mr [9:11] Pharisaei et Mt [17:10–11] scribae dicunt quod Heliam oporteat primum uenire? At ille respondens: ait illis. Helyas quidem uenturus est: et Mr [9:12] cum uenerit primo: restituet omnia. Et quomodo scriptum est in Filium hominis: ut multa paciatur et contempnatur? Mt [17:12] Dico autem uobis: quia Helyas iam uenit: et non cognouerunt eum: sed fecerunt in eo quaecumque uoluerunt: Mr [9:13] sicut scriptum est de eo. Mt [17:12–13] Sic et Filius hominis passurus est ab eis. Tunc intellexerunt discipuli quia de Iohanne Baptista dixisset eis.

Forsoþe it was don after þes wordis almest eiʒte daies and Jesu took Petre and James and John his broþir. And he ledde hem aloone asidis half. And he stiʒede in to an hiʒe hil: þat he schulde preie: and þe while he preiede: he was transfigurid bifore hem. And his face schynede as þe sunne. Forsoþe his cloþis weren maad schynynge ful I whyte as snow: whiche manere cloþis a fuller eþir tokere may not make whyte on erþe. And lo Moises and Elie apperiden to hem. And spaken wiƿ him forsoþe Moises and Elie weren seyn in maieste and þei seiden his passing out eþir passioun: which he schulde fille in ierusalem forsoþe Petre and þei pat weren wiþ him: weren greuyd bi slep and þei wakynge saiʒen his maieste. And þe twey men þat stooden wiþ him and it was don. Whanne þei departiden fro him: Petre seide to Jesu: Lord it is good: vs to be here. If þou wolt make we here þre tabernaclis: oon to þee and oon to Moises and oon to Elie. Soþely he wiste not: what he schulde seie. For þei weren aferd bi drede. ʒit hym spekinge þes þingis: Lo a briʒt cloude schadewide hem. And hem entringe in to þe cloude: Lo a vois cam fro þe cloude and seide. Þis is my dereworþe sone: in whom I haue wel plesid to me heere ʒe him. And disciplis heeringe felden in to her face. And þei dredden so gretly. And Jesu neiʒede and touchide hem. And seide to hem: Rise ʒe. And nyle drede. Forsoþe þei reisynge here iʒen anoon: Saiʒen up more eny man no but Jesu wiþ hem aloone. And hem comynge doun fro þe hil: Jesu comaundide seiynge. Seie ʒe not þe visioun to eny man: til mannes sone rise aʒen fro deed men. And þei helden þe word anentis hemsilf. And þei seiden not to eny man in þoo daies. Eny þing of þes þat þei hadden seyn. sekinge what þing schulde be: whanne he haþ rise aʒen fro deede men. And hise disciplis axiden him. And seiden. what þerfore seien fariseis and scribis: þat it bihoueþ Elie to come: first. And he answering: seide to hem. Forsoþe Elie schal come. And whan he schal come: first he schal restore alle þingis. And as it is writun on mannes sone: þat he suffre many þingis. And be dispisid. Forsoþe I seie to ʒou; for Elie is comun now. And þei knewen not him: but þei diden in hym what euere ping þei wolden as it is writun of him. So also mannys sone schal suffre of hem. Þanne þe disciplis vndirstonden: for he hadde seid to hem of Iohn Baptist.

VII.VIII

Lv [9:37] Factum est autem in sequenti die: descendentibus illis de monte: occurrit illi turba multa. Mr [9:14–16] Et ueniens ad discipulos suos: uidit turbam magnam circa eos: et scribas conquirentes cum illis. Et confestim omnis populus uidens Iesum stupefactus est et expauerunt. | Et accurrentes salutabant eum. Et interrogauit eos: Quid inter uos conquiritis? Mt [17:14–15] Et cum uenisset ad turbam: accessit ad eum homo genibus prouolutus ante eum: dicens. Mr [9:17] Magister: attuli filium meum ad te habentem spiritum mutum. Lv [9:38] Obsecro te respice in filium meum: quia unicus est michi. Mt [17:15] Lunaticus est: et male patitur. Nam sepe cadit in ignem: et crebro in aquam. Lv [9:39] Et ecce Mr [9:18] ubicumque Lv [9:39] spiritus apprehendit illum: Mr [9:18] allidit eum: Lv [9:39] et subito clamat. Mr [9:18] et spumat: et stridet dentibus: et arescit. Lv [9:39] Et elidit et dissipat eum cum spuma: et uix discedit dilanians eum. Mt [17:16–17] Et obtuli eum discipulis tuis: et non potuerunt curare eum. Respondens autem Iesus ait: O generatio incredula et peruersa: quo usque ero uobiscum? usque quo patiar uos? Afferte huc illum ad me. Mr [9:20] Et attulerunt eum. Et cum uidisset illum: statim spiritus conturbauit Lv [9:42] et dissipauit Mr [9:20–27] eum. Et elisus in terram: uolutabatur spumans. Et interrogauit patrem eius: Quantum temporis est ex quo hoc ei accidit? At ille ait: Ab infantia. Et frequenter eum et in ignem: et in aquas misit ut eum perderet. Sed si quid potes: adiuua nos: misertus nostri. Iesus autem ait illi: Si potes credere: omnia possibilia credenti. Et continuo exclamans pater pueri: cum lacrimis aiebat: Credo Domine Adiuua incredulitatem meam. Et cum uideret Iesus concurrentem turbam: comminatus est spiritui inmundo: dicens illi: Surde et mute spiritus: ego tibi praecipio: exi ab eo: | et amplius ne introeas in eum. Et clamans: et multum discerpens eum: exiit ab eo. Et factus est sicut mortuus: ita ut multi dicerent: Quia mortuus est. Iesus autem tenens manum eius: eleuauit eum: et surrexit. Mt [17:18] Et curatus est puer ex illa hora. Lv [9:42] Et reddidit illum patri eius. Stupebant autem omnes in magnitudine Dei. Mr [9:28] Et cum introisset in domum: Mt [17:19] accesserunt discipuli ad Iesum secreto: et dixerunt: Mr [9:28] Quare nos non potuimus eicere eum? Mt [17:20–21] Dicit illis Iesus: Propter incredulitatem uestram. Amen quippe dico uobis: si habueritis fidem sicut granum synapis: dicetis monti huic: transi hinc: et transibit: et nichil inpossibile erit uobis. Hoc autem genus non eicitur nisi per orationem et ieiunium.

Forsoþe it was don in þe day suynge hem comynge doun fro þe hil. A gret cumpany cam to hym. And he comynge to his disciplis: saiʒ a gret cumpany aboute hem. And þe scribis disputinge wiþ hem. And anoon al þe peple seynge Jesu: was astonyed and þei dreden and þei rennynge to him: gretten hym. And he axide hem. What disputen ʒe among ʒou. And whanne he hadde come to þe cumpany. A man foldid on þe knees bifore hym neiʒede to him and seide. Maistir I haue brouʒt to þee my sone: hauynge a doumb spirit I biseche þee biholde þou in to my sone: for he is oon aloone to me he is lunatik. And he suffriþ yuel. For he falliþ ofte in to þe fier: And ofte in to water and lo where euere þe spirit takiþ hym. He hurliþ him doun. And sudenly he crieþ and froþiþ. And betiþ togidre wiþ teeþ and wexiþ drie. And he scateriþ him wiþ foom. And vnneþis he goþ awey al to breidyng hym. And I haue offrid him to þi disciplis. And þei myʒte not cure him. Forsoþ Jesu answeringe, seide: A vnfeiþful generacioun and weyward: how longe schal y be wiþ ʒou: how longe schal I suffre ʒou. Brynge ʒe hiþur hym to me. And þei brouʒten him. And whan he hadde seyn hym. Anoon þe spirit troblide and hurlide him. And he caast doun in to þe erþe: was walewid froþinge. And he axide his fadir how myche tyme is it: siþen þis þing bifelde to him. And he seide: Fro childhede and ofte he haþ sent him boþe in to fier and in to watris: þat he schulde lese him. but if þou maist: þou doynge merci to vs, help us. Forsoþe Jesu seide to hym: if þou maist bileue. Alle þingis ben possible to him þat bileueþ. And anoon þe fadir of þe child seide, criynge wiþ teris: Lord I bileue. Helpe þou myn vnfeiþfulnesse. And whanne Jesu saiʒ þe cumpany comynge togidre: he manaside þe vnclene spirit and seide to him. Þou deef spirit and doumb: I comaunde þee go þou out of him. And entre þou no more in to hym. And þe spirit criynge and to breydinge myche him: ʒede out of him and þe child was maad as deed: so þat many seiden. For he is deed. Forsoþe Jesu holdinge his hond: reiside him and he roos and þe child was curid fro þat our. And he ʒaf him to his fadir forsoþe alle men wondriden: in þe gretnesse of God and whanne he hadde entrid in to an hous: þe disciplis neiʒeden preuily to Jesu and seiden. whi myʒten not we caste out him. Jesu seiþ to hem. For ʒoure vnfeiþfulnesse. Forsoþe I seie treuþe to ʒou. If ʒe schulen haue feiþ as þe corn of syneuey: ʒe schulen seie to þis hil. passe þou fro hennys. And it schal passe. And no þing schal be impossible to ʒou. Forsoþe þis kinde is not cast out: no but bi preiere and fasting.

VII.IX

Mr [9:30] Et inde profecti praetergrediebantur Galilaeam. Nec uolebat quemquam scire. Mt [17:22] Conuersantibus autem illis in Galilea Mr [9:31] docebat discipulos suos: et dicebat illis Mt [17:22] Iesus. Lv [9:44] Ponite uos in cordibus uestris sermones istos Mt [17:22–23] Filius hominis tradendus est in manus hominum: et occident eum. Et Mr [9:31] occisus tercia die resurget. Mt [17:23] Et contristati sunt uehementer Lv [9:45] Ignorabant uerbum istud: et erat uelatum ante eos ut non sentirent illud. Et timebant interrogare eum de hoc uerbo.

And þei gon fro þennys: passiden forþ þi galile. And he wolde not. Þat eny man wite. Forsoþe hem leuynge in galile: Jesu tauʒte hise disciplis and seide to hem. putte ʒe þes wordis in ʒoure hertis. Mannes sone schal be bitakun in to þe hondis of men. And þei schullen slee him, and he slayn schal rise aʒen in þe þridde day. And þei weren sorouful gretly: þei knewen not þis word. And it was hilid bifore hem: þat þei vndurstooden not it and þei dreden to axe him of þis word.

VII.X

Mt [17:24–27] Et cum uenissent Capharnaum: accesserunt qui didragma accipiebant ad Petrum | et dixerunt ei. Magister uester non soluit didragma? Ait: Etiam. Et cum intrasset in domum: praeuenit eum Iesus: dicens: Quid tibi uidetur: Symon? Reges terrae a quibus accipiunt tributum uel censum? A filiis suis an ab alienis? Et ille dixit: Ab alienis. Dixit illi Iesus: Ergo liberi sunt filii. Ut autem non scandalizemus eos: uade ad mare: et mitte hamum: et eum piscem qui primus ascenderit: tolle. Et aperto ore eius: inuenies staterem. Illum sumens: da eis pro me et te.

And whanne þei hadden come to Cafarnaum: þei þat token tribute neiʒeden to Petre. And seide to him. ʒoure maister paieþ not tribute. He seide. ʒhe. And whanne he hadde entrid in to an hous, Jesu cam bifore hym and seide Symount: what semeþ to þee of whiche taken kyngis of erþe tribute eþir rente wherof her sones: eþir of aliens. And he seide of aliens. Jesu seide to him. Þerfore þe sones be fre. Soþly þat we sclaundre not hem: go þou to þe see. And sende þou an hook. And take þou þat fisch: þat schal stiʒe first and his mouþ openid: þou schalt fynde a stater þat is a certeyn mony. Þou takynge him: ʒeue to hem for me and for þee.

VII.XI

Mt [18:1] In illa hora Lv [9:47] Iesus uidens cogitationes cordis illorum: Mr [9:33–35] interrogabat eos: Quid in uia tractabatis? At illi tacebant. Siquidem inter se in uia disputauerant: quis esset illorum maior. Et residens uocauit duodecim. Mt [18:1] Accesserunt discipuli ad Iesum: dicentes: Quis putas maior est in regno caelorum? Mr [9:35] Et ait illis: Si quis uult primus esse: erit omnium nouissimus: et omnium minister. Mt [18:2] Et aduocans Iesus paruulum: statuit eum Lv [9:47] secus se Mr [9:36] in medio eorum. Quem cum conplexus esset: ait illis. Mt [18:3–5] Amen dico uobis: nisi conuersi fueritis: et efficiamini sicut paruuli: non intrabitis in regnum caelorum. Quicumque ergo humiliauerit se sicut paruulus iste: hic est maior in regno caelorum. Et qui susceperit unum paruulum talem in nomine meo: me suscipit. Mr [9:37] Et quicumque me susceperit: non me suscipit: sed eum qui me misit Lv [9:48] Nam qui minor est inter omnes uos: hic maior est. Mr [9:38–41] Respondit illi Iohannes: dicens: Magister: uidimus | quendam in nomine tuo eicientem daemonia: qui non sequitur nos: et prohibuimus eum. Iesus autem ait: Nolite prohibere eum. Nemo est enim qui faciat uirtutem in nomine meo: et possit cito male loqui de me. <9:40>Qui enim non est aduersum uos: pro uobis est. Quisquis enim potum dederit uobis calicem aquae in nomine meo: quia Christi estis: amen dico uobis: non perdet mercedem suam. ₡ Mt [18:6] Qui autem scandalizauerit unum de pusillis istis qui in me credunt: expedit ei Mr [9:42] magis Mt [18:6–7] ut suspendatur mola asinaria in collo eius: et demergatur in profundum maris. Vae mundo ab scandalis. Necesse est enim ut ueniant scandala. Ueruntamen uae homini illi per quem scandalum uenit. Mr [9:43] Et si sca[n]dalizauerit te manus tua: abscide illam Mt [18:8] et proice abs teMr [9:43–45] Bonum est tibi debilem introire in uitam: quam duas manus habentem ire in gehennam: in ignem inextinguibilem. Ubi uermis eorum non moritur et ignis non extinguitur. Et si pes tuus te scandalizat: amputa illum Mt [18:8] et proice abs te.Mr [9:45–47] Bonum est tibi claudum introire in uitam aeternam: quam duos pedes habentem mitti in gehennam ignis inextinguibilis: ubi uermis eorum non moritur et ignis non extinguitur. Quod si oculus tuus scandalizat te: eice eum Mt [18:8] et proice abs te.Mr [9:47–50] Bonum est tibi luscum introire in regnum Dei: quam duos oculos habentem mitti in gehennam ignis. Ubi uermis eorum non moritur et ignis non extinguitur. Omnis enim igne sallietur: et omnis uictima sale salli|etur. Bonum est sal. Quod si sal insulsum fuerit: in quo illud condietis? Habete in uobis sal et pacem habete inter uos. ₡ Mt [18:10–35] Videte ne contempnatis unum ex his pusillis. Dico enim uobis: quia angeli eorum in caelis semper uident faciem Patris mei qui in caelis est. Uenit enim Filius hominis saluare quod perierat. Quid uobis uidetur si alicui fuerint centum oues: et errauerit una ex eis: nonne relinquet nonaginta nouem in montibus: et uadet querere eam quae errauit? Et si contigerit ut inueniat eam: amen dico uobis: quia gaudebit super eam magis quam super nonaginta nouem: quae non errauerunt. Sic non est uoluntas ante Patrem uestrum qui in caelis est: ut pereat unus de pusillis istis. <18:15> ₡ Si autem peccauerit in te frater tuus: uade et corripe eum inter te et ipsum solum. Si te audierit: lucratus eris fratrem tuum. Si autem non te audierit: adhibe tecum adhuc unum uel duos: ut in ore duorum uel trium testium stet omne uerbum. Quod si non audierit eos: dic ecclesiae. Si autem ecclesiam non audierit: sit tibi sicut ethnicus et publicanus. Amen dico uobis: quaecumque alligaueritis super terram: erunt ligata et in caelo. Et quecumque solueritis super terram: erunt soluta et in caelo. ₡ Iterum dico uobis: quia si duo ex uobis consenserint super | terram: de omni re quamcumque petierint: fiet illis a Patre meo qui in caelis est. <18:20> Ubi enim sunt duo uel tres congregati in nomine meo: ibi sum in medio eorum. Tunc accedens Petrus ad eum: dixit: Domine quotiens peccabit in me frater meus: dimittam ei? usque septies? Dicit ei Iesus. Non dico tibi usque septies: sed usque septuagies septies. ₡ Ideo assimilatum est regnum caelorum homini regi: qui uoluit rationem ponere cum seruis suis. Et cum coepisset rationem ponere: oblatus est ei unus qui debebat decem milia talenta. <18:25> Cum autem non haberet unde redderet: iussit eum dominus uenundari: et uxorem eius: et filios: et omnia quae habebat: et reddi. Procidens autem seruus ille: rogabat eum: dicens: Patientiam habe in me: et omnia reddam tibi. Misertus autem dominus serui illius: dimisit eum: et debitum dimisit illi. Egressus autem seruus ille: inuenit unum de conseruis suis qui debebat ei centum denarios. Et tenens suffocabat eum: dicens: Redde quod debes. Et procidens conseruus eius: rogabat eum: dicens: Patientiam habe in me: et omnia reddam tibi. <18:30> Ille autem noluit sed abiit: et misit eum in carcerem: donec redderet debitum. Uidentes autem conserui eius quae fiebant: contristati sunt ualde. Et uenerunt: et narrauerunt domino suo omnia quae facta fuerant. Tunc uocauit | illum dominus suus: et ait illi: Serue nequam: omne debitum dimisi tibi: quoniam rogasti me. Nonne ergo oportuit et te misereri conserui tui: sicut et ego tui misertus sum? Et iratus dominus eius tradidit eum tortoribus: quoad usque redderet uniuersum debitum. <18:35> Sic et Pater meus caelestis faciet uobis: si non remiseritis unusquisque fratri suo de cordibus uestris.

In þat our seinge þe þouʒtis of here herte axide hem what tretiden ʒe in þe weye and þei weren stille. Soþly þei disputiden in þe weie among hem: who schulde be þe grettere of hem. And Jesu sittynge: clepide þe twelue ʒe disciplis neiʒeden to Jesu. And seiden: who gessist þou is þe grettere in þe rewme of heuenys and he seide to hem: If eny man wole be þe firste: he schal be þe laste of alle. And be mynystre of alle. And Jesu clepynge a litil child ordeynede him bisidis himsilf in þe myddis of hem whom whanne Jesu hadde biclippid: he seide to hem: Treuly, I seie to ʒou no but I be conuertid and be maad as litle children. ʒe schulen not entre in to þe rewme of heuenes. Þerfore who euere mekiþ himself. As þis litil child: he is þe grettere in þe rewme of heuenes, and he þat resseyueþ sich a litil oon in my name: resseyueþ me. And whoeuere resseyueþ me: he resseyueþ not me, but hym þat sente me. Forsoþe he þat is þe lesse among alle ʒou: is þe more. John answeride to hym, and seide: Maister, we saien sum man castynge out fendis in þi name which man sueþ not us. And we han forbede hym. Forsoþe Jesu seide: nyle ʒ forbede him. For no man is þat doiþ vertu in my name. And may soone speke yuele of me. Treuly he þat is not aʒens ʒou: is for ʒou. Forsoþe whoeuere schal ʒyue to ʒou a cuppe of water in my name for ʒe ben of Crist: Treuly I seie to ʒou: he schal not les his mede. Soþely if a man sclaundriþ oon of þes litile þat bileuen in to me: it spediþ more to him þat a mylne stoon of assis be hangid in his necke. And he be drenchid into depnesse of þe see. Wo to þe world for sclaundris. Forsoþe it is nede þat sclaundris comen, neþeles wo to þat man. bi whom a sclaundir comeþ and if þin hond sclaundriþ þee: kitte it awey and cast fro þee. it is good to þee: þat þou feble entre in to lif. Þan þat þou hauynge tweyne hondis: go in to helle in to fier vnquenchable. wher þe worm of hem dieþ not. And þe fier is not quenchid and if þi foot sclaundre þee: kitt it of it and cast fro þee. It is good to þee: þat þou crokid entren in to euerelastynge lif. Þan þat hauynge twey feet: be sent in to helle of fier vnquenchable. where be worm of hem dieþ not. And þe fier is not quenchid. And if þin iʒe sclaundriþ þee cast it out and caste awey fro þee. It is good to þee þat þou oon iʒeid entre in to þe rewme of God þan þat þou hauynge tweyne be sent in to þe helle of fier where þe worm of hem dieþ not. And þe fier is not quenchid. Forsoþe ech schal be saltid wiþ feer. And ech sacrafice schal be saltid wiþ salt. Þe salt is good. Þat if þe salt be vnsauery: wherynne schulen ʒe make it sauery. haue ʒe salt in ʒou. And haue ʒe pees among ʒou. Se ʒe þat ʒe dispice not oon þes litile. Treuly, I seie to ʒou. For þe aungelis of hem in heuenys: seen euere þe face of my fadir: which is in heuenys for mannys sone cam: to saue þat þing þat perischide. What semeþ to ʒou if an hundrid scheep ben to a man. And oon of hem erre. Wher he schal not leeue nynty and nyne in monteyns. And schal go to seke þat schep þat erride. And if it bifalliþ þat he fynde it: Treuly I seie to ʒou. For he schal ioye þeron. More þan on nynty and nyne þat erreden not. So it is not will bifore ʒoure fadir which is in heuenes: þat oon of þes litile perische. Forsoþe if þi broþir haþ synned aʒens þee: go þou and reproue him bitwixe þee and him aloone. If he heriþ þee: þou hast wonne þi broþir. Treuly if he heeriþ not þee: take wiþ þee oon or tweyne. Þat ech word stonde in þe mouþ of tweyne eþir of þre witnessis. Þat if he heeriþ not hem. Seie þou to þe chirche. Forsoþe if he heeriþ not þe chirche: be he to þee as an heþen man and pupplican, Treuly I seie to ʒou: what euere þingis ʒe schulen bynde on erþe: schulen be bounden also in heuenys and what euere þingis ʒe schulen vnbynde on erþe: schulen be vnboundun also in heuene. Eft I seie to ʒou for if tweyne of ʒou schulen consente on erþe of ech þing what euere þing þei schulen axe: it schal be don to hem of my fadir: which is in heuenys. For where tweyne eþir þre ben gederid in my name: þere I am in þe myddis of hem. Þanne Petre neiʒinge to him: seide: Lord hou ofte schal my broþir do synne aʒeyns me. And I schal forʒeue to hym? wheþir til seuene tymes. Jesu seiþ to hym. I seie not to þee til seuen siþis: but til to seuenti siþis seuen siþis. Þerfore þe rewme of heuenes is likned to a man kyng: þat wolde putte resoun wiþ his seruauntis. And whanne he hadde bigunne to putte resoun: oon was offrid to hym. Þat ouʒte to him ten þousunde talentis. Treuly whanne he hadde not wher of to ʒelde: his lord comaundide him to be seeld. And his wif and sones and alle þingis þat he hadde and to be paied. Forsoþe pilke seruaunt fallinge doun: preiede him and seide: haue pasience in me. And I schal ʒelde alle þingis to þee. Sopely þe lord hauynge merci on þat seruaunt: delyueride him and forʒaf þe dette to him. Treuly þilke seruaunt gon out: foond oon of his euen seruauntis. Þat ouʒte to hym an hundrid pens. And he holdynge him: stranglide him. And seide: ʒeld þou þe þing þat þou owist. And his euen seruaunt preiede him. And seide haue pacience in me and I schal ʒelde alle þingis to þee. Forsoþe he wolde not. but he wente and sente him in to prisoun: til he paied al þe dette. Sopely hise euenseruauntis seynge þe þingis þat weren don: gretly hadden sorwe and þei camen and teelden to here lord. Alle þe þingis þat weren don þanne his lord clepide him. And seide to him: weyward seruaunt I forʒaf to þee al þe dette: for þou preiedist me. Þerfore wher it bihofte not also þee to haue merci on þin euen seruaunt. As also I hadde merci on þee. And his lord wroþ bitook him to turmentours: til he paiede al þe dette. So also my fadir of heuene schal do to ʒou: if ʒe schulen not forʒeuen ech man to his broþir of ʒoure hertis.

VIII.I

Mt [19:1] Et factum est: cum consummasset Iesus sermones istos: migrauit a Galilaea. Lv [9:51–56] Et ipse dum complerentur dies assumptionis eius faciem suam firmauit ut iret Jerusalem. Et misit nuntios ante conspectum suum. Et euntes intrauerunt in ciuitatem Samaritanorum ut pararent illi. Et non receperunt eum: quia facies eius erat euntis in Jerusalem. Cum uidissent autem discipuli eius Iacobus et Iohannes: dixerunt: Domine: uis dicimus ut ignis descendat de caelo: et consumat illos sicut et Helias fecit? Et conuersus Iesus increpauit illos: et dixit. Nescitis cuius spiritus estis? Filius hominis non uenit animas hominum perdere: sed saluare. Et abierunt in aliud castellum.

And it was don. whanne Jesu hadde endid alle þes wordis: he passide fro galile. and þe while þe daies of his takyng weren fillid: he settide faste his face: þat he schulde go in to ierusalem. And he sente messangeris bifore his siʒte. And þei goynge entriden into a citee of Samaritans: þat þei schulden make redi to him. And pei resseyueden not hym: for þe face was of him goynge in to Ierusalem. Forsoþe whanne hise disciplis James and Iohn hadden seyn: þei seiden: Lord wolt pou. we seien: þat fier come doun fro heuene and waste hem. And he turned: blamyde hem and seide. ʒe weten not whose spiritis ʒe be[?n]. Forsoþe mannys sone cam not forto lese þe soulis of men: but forto saue. And þei wenten in to anoþir castel.

VIII.II

Lv [13:22–30] Et ibat per ciuitates et castella docens: et iter faciens in Jerusalem. Ait autem illi quidam: Domine: si pauci sunt qui saluantur? Ipse autem dixit ad illos: Contendite intrare per angustam portam: quia multi: dico uobis: quaerent intrare: et non poterunt. <13:25> Cum autem intrauerit Pater familias: et | clauserit ostium: incipietis foris stare: et pulsare ostium: dicentes: Domine: aperi nobis. Et respondens dicet uobis: Nescio uos unde sitis. Tunc incipietis dicere: Manducauimus coram te: et bibimus: et in plateis nostris docuisti. Et dicet uobis: Nescio uos unde sitis. Discedite a me omnes operarii iniquitatis. Ibi erit fletus: et stridor dentium: Cum uideritis Abraham: et Ysaac: et Iacob: et omnes prophetas in regno Dei: uos autem expelli foras. Et uenient ab oriente et occidente: et ab aquilone et austro: et accumbent in regno Dei. Et ecce sunt nouissimi qui erant primi: et sunt primi qui erunt nouissimi.

And Jesu wente bi citees and castelis: techynge and makynge jurney in to Ierusalem. Sopely sum man seide to him: Lord wher fewe men ben: þat ben saued. Forsoþe he seide to hem. Stryue ʒe forto entre þi þe streit ʒate for y seie to ʒou: Manye schulen seke forto entre. And þei schulen not mowe. Forsoþe whanne þe hosebonde man haþ entrid and closid þe dore: ʒe schulen bigynne to stonde wiþouteforþ and to knocke þe dore, seiynge: Lord opyne to us. And he answeringe: schal seie to ʒou. I knowe not ʒou of whennys ʒe ben. Þanne ʒe schulen bigynne to seie. we han ete and drunke bifore þee. And þou hast tauʒt in oure streetis. And he schal seie to ʒou. I knowe not ʒou: of whennys ʒe ben. go ʒe awey fro me. Alle worcheris of wickidnesse. Þere schal þe wepyng and betynge togidre of teeþ. whanne ʒe schulen se Abraham • and Jsaac and Jacob and alle profetis in þe rewme of God: sopely ʒou to be put out. And þei schulen come fro þe eest and west and fro þe norp and souþ. And þei schulen sitte to mete in þe rewme of God. And lo þei þat weren þe firste: ben þe laste. And þei þat weren þe laste: ben þe firste.

VIII.III

Lv [14:1–24]Et factum est cum intraret in domum cuiusdam principis Pharisaeorum sabbato manducare panem: et ipsi obseruabant eum. Et ecce homo quidam hydropicus erat ante illum. <14:5> Et respondens Iesus dixit ad legis peritos et Pharisaeos: dicens: Si licet sabbato curare? At illi tacuerunt. Ipse uero apprehensum sanauit eum ac dimisit. Et respondens ad illos dixit: Cuius uestrum asinus aut bos in puteum cadet: et non continuo extrahet illum die sabbati? Et non poterant ad haec respondere illi. Dicebat autem et ad inuitatos parabolam: intendens quomodo primos accubitus eligerent: dicens ad illos: Cum inuitatus fueris ad nuptias: non discumbas in primo loco: ne forte honoratior te sit inuitatus ab illo: et ue|niens is qui te et illum uocauit: dicat tibi: Da huic locum: Et tunc incipias cum rubore nouissimum locum tenere. <14:10> Sed cum uocatus fueris: uade: recumbe in nouissimo loco: ut cum uenerit qui te inuitauit: dicat tibi: Amice: ascende superius. Tunc erit tibi gloria coram simul discumbentibus. Quia omnis qui se exaltat humiliabitur: et qui se humiliat: exaltabitur. Ȼ Dicebat autem et ei qui se inuitauerat: Cum facis prandium aut cenam: noli uocare amicos tuos: neque fratres tuos: neque cognatos: neque uicinos diuites: ne forte et ipsi te reinuitent: et fiat tibi retributio. Sed cum facis conuiuium: uoca pauperes: debiles: caecos: claudos. Et beatus eris: quia non habent retribuere tibi. Retribuetur enim tibi in resurrectione iustorum. <14:15> Haec cum audisset quidam de simul discumbentibus: dixit illi: Beatus: qui manducabit panem in regno Dei. Et ipse dixit ei: Homo quidam fecit cenam magnam: et uocauit multos. Et misit seruum suum hora cenae dicere inuitatis ut uenirent: quia iam parata sunt omnia. Et coeperunt simul omnes excusare. Primus dixit ei: uillam emi: et necesse habeo exire: et uidere illam. Rogo te habe me excusatum. Et alter dixit: Iuga boum emi quinque: et eo probare illa. Rogo te habe me excusatum. <14:20> Et alius dixit: | Uxorem duxi: et ideo non possum uenire. Et reuersus seruus nuntiauit haec domino suo. Tunc iratus pater familias dixit seruo suo: Exi cito in plateas et uicos ciuitatis: et pauperes ac debiles: coecos et claudos introduc huc. Et ait seruus: Domine: factum est ut imperasti: et adhuc locus est. Et ait dominus seruo: Exi in uias et sepes: et compelle intrare: ut impleatur domus mea. Dico autem uobis quod nemo uirorum illorum qui uocati sunt: gustabit caenam meam.

And it was don whanne Jesu entride in to þe hous of sum prynce of farisees in þe sabat forto ete breed. And þei aspieden him and lo sum sike man in þe dropesie. was bifor him. And Jesu answeringe: seide to þe wise men of lawe and to þe fariseis. And he seide wher it is lefful forto heele in þe sabatis and þei helden pees. Forsoþe Jesu heelide him takun to. And left. And he answeringe to hem: seide. whos asse oþir oxe of ʒou schal falle in to a pitt. And not anoon: he schal drawe it out in þe dai of sabat? and þei myʒten not answere to him: to þes þingis. Forsoþe he seide also a parable to men clepid to a feeste: biholdinge hou þei chesiden þe firste sittyng placis. And he seide to hem: whanne þou art clepid to weddingis: sitte þou not to mete in þe firste plaice. lest parauenture a more worschipful man þan þou: be clepid of him. And he comynge þat clepide þee and him: seie to þee. ʒeue þou place to þis man. And þanne þou schalt bigynne wiþ schame: to holde þe loweste place. but whanne þou art clepid to feeste: go þou and sitte in þe laste place. And whanne he schal come þat clepide þee to feeste: he seie to þee. Frend: stiʒe þou hiʒere. Þanne glorie schal be to þee: bifore men sittynge at mete togidride. For ech þat enhaunsiþ hymsilf: schal be lowid. And he þat mekip himsilf: schal be hiʒed. Forsoþe he seide also to him: þat hadde clepid him to feeste. whanne þou makist a mete oþir a soper: nyle þou clepe þi frendis neþir þi preperen neþir þi cosyns neþir neiʒeboris. neþir riche men. lest parauenture also þei clepe þee to feeste aʒen. And ʒeldinge ben maad to þee. But whanne þou makist a feeste: clepe pore men feble, crokid, blynde and þou schalt be blissid: For þei han not wherof to ʒelde þee. For it schal be ʒouldun to þee: in þe risynge of juste men. whanne sum man of men sittynge at mete togidere: hadde herd þes þingis: he seide to him. Blissid is he þat schal ete breed in þe rewme of God. And he seide to him: Sum man made a gret soper. And clepide manye. And he sente his seruauntis in þe our of sopere to seie to men clepid to feeste: þat þei schulden come for now alle þingis ben redi. And alle bigunnyn togidre to excuse. Þe firste seide. I haue bouʒt a town. And I haue nede to go out. And to se it. I preie þee: haue þou me excusid. And þe toþir seide. I haue bouʒte fyue ʒockis of oxun: And I go to proue hem. I preie þee: haue me excusid. And anoþir seide: I haue weddid a wif. And þerfore I may not come. And þe seruaunt turned aʒen: teelde þes þingis to his lord. Þanne þe hosebonde man wrooþ: seide to his seruaunt. Go out soone in to grete streetis and litile streetis of þe citee. And brynge in hidur pore men and feble, blynde and crokid. And þe seruaunt seide. Lord it is don as þou hast comaundid. And ʒit place is. And þe lord seide to þe seruaunt. Go out soone in to weyes and heggis and compelle forto entre þat myn hous be fillid. Forsoþe I seie to ʒou: for no man of þoo men þat weren clepid schal taste my soper.

VIII.IIII

Lv [14:25–35] Ibant autem turbae multae cum eo. Et conuersus dixit ad illos: Si quis uenit ad me: et non odit patrem suum et matrem: et uxorem et filios: et fratres et sorores: adhuc autem et animam suam: non potest meus esse discipulus. Et qui non baiulat crucem suam: et uenit post me: non potest meus esse discipulus. Quis enim ex uobis uolens turrem aedificare: non prius sedens computat sumptus qui necessarii sunt: si habeat ad perficiendum. Ne: postea quam posuerit fundamentum: et non potuerit perficere: omnes qui uident incipiant illudere ei: dicentes: <14:30> Quia hic homo coepit aedificare: et non potuit consummare. Aut quis rex iturus committere bellum aduersus alium regem: non sedens prius cogitat: si possit cum decem milibus occurrere ei qui cum uiginti milibus uenit ad se? Alioquin adhuc illo longe agente: legationem mittens rogat ea quae pacis sunt. Sic ergo omnis ex uobis: qui non renuntiat omnibus quae possidet: non potest meus esse discipulus. | Bonum est sal. Si autem sal quoque euanuerit: in quo condietur? <14:35> Neque in terram: neque in sterquilinium utile est: sed foras mittetur. Qui habet aures audiendi: audiat.

Forsoþe many cumpanyes weren wiþ him. And he turnyd to hem seide. If eny man comeþ to me and hatiþ not his fadir and modir, and wif and sones, and briþeren and sistris. ʒit forsoþe and his lif: he may not be my disciplie. And he þat beriþ not his crose and comeþ aftir me: may not be my disciple. Forsoþe who of ʒou willing to bilde a tour: wher he sittynge first acountiþ not þe spensis þat ben nedeful if he haþ to parforme lest aftir þat he haþ sett þe foundement and myʒte not parfourme. Alle men þat schulen se bigynne to scorne hym. And seie for þis man bigan to bilde. And he myʒte not parforme. Eþir what kyng to goinge for to make bateile aʒens anoþir kyng: wher he sitting first þi benke not. wher he may wiþ ten þousunde go aʒens him þat comeþ to him wiþ twenty þousynde. Ellis ʒit him doynge afer: he sendinge a messangir : preieþ þo þingis þat ben of þees. So þerfore ech of ʒou þat renounsiþ not eþir forsakiþ not alle þingis þat he weldiþ may not be my disciple. Salt is good þing. Forsoþe if þe salt schal vanysche awey: in what þing schal it be maad saueri. neþir it is profitable into lond neþir into þe dung hil: but it schal be sent out: heere he þat haþ eeris of heering.

VIII.V

Lv [15:1–32] Erant autem appropinquantes ei publicani et peccatores ut audirent illum. Et murmurabant Pharisaei et scribae: dicentes: quia hic peccatores recipit: et manducat cum illis. Et ait ad illos parabolam istam: dicens: Quis ex uobis homo qui habet centum oues: et si perdiderit unam ex illis: nonne dimittit nonaginta nouem in deserto: et uadit ad illam quae perierat donec inueniat illam? <15:5> Et cum inuenerit eam: imponit in humeros suos gaudens. Et ueniens domum conuocat amicos et uicinos: dicens illis: Congratulamini michi quia inueni ouem meam quae perierat. Dico uobis quod ita gaudium erit in caelo super uno peccatore paenitentiam agente: quam super nonaginta nouem iustis: qui non indigent paenitentia. Aut que mulier habens dragmas decem: si perdiderit dragmam unam: nonne accendit lucernam: et euertit domum: et quaerit diligenter: donec inueniat? Et cum inuenerit: conuocat amicas et uicinas: dicens: Congratulamini mihi quia inueni dragmam quam perdideram. <15:10> Ita dico uobis: gaudi[um] erit coram angelis Dei super uno peccatore paenitentiam agente. Ȼ Ait autem: Homo quidam habuit duos filios: et dixit adoles|centior ex illis patri: pater: da mihi portionem substantiae quae me contingit. Et diuisit illis substantiam. Et non post multos dies: congregatis omnibus: adolescentior filius peregre profectus est in regionem longinquam: et ibi dissipauit substantiam suam uiuendo luxuriose. Et postquam omnia consummasset: facta est fames ualida in regione illa: et ipse coepit egere. <15:15> Et abiit: et adhesit uni ciuium regionis illius: et misit illum in uillam suam ut pasceret porcos. Et cupiebat implere uentrem suum de siliquis quas porci manducabant: et nemo illi dabat. In se autem reuersus: dixit: Quanti mercennarii in domo patris mei abundant panibus: ego autem hic fame pereo. Surgam: et ibo ad patrem meum: et dicam illi: pater: peccaui in caelum: et coram te: et iam non sum dignus uocari filius tuus. Fac me sicut unum de mercennariis tuis. <15:20> Et surgens uenit ad Patrem suum. Cum autem adhuc longe esset: uidit illum pater ipsius: et misericordia motus est. Et accurrens coecidit supra collum eius: et osculatus est eum. Dixitque ei filius: pater: peccaui in caelum: et coram te. Iam non sum dignus uocari filius tuus. Dixit autem pater ad seruos suos: Cito proferte stolam primam: et induite illum: Et date anulum in manum eius: et calciamenta in pedes. Et adducite uitulum saginatum et occidite. Et manducemus et epulemur: quia hic filius meus mortuus erat: et reuixit: perierat: et inuentus est. Et coeperunt epulari. <15:25> Erat autem filius eius | senior in agro. Et cum ueniret: et appropinquaret domui: audiuit symphoniam: et Chorum. Et uocauit unum de seruis: et interrogauit quae haec essent. Isque dixit illi: frater tuus uenit: et occidit pater tuus uitulum saginatum: quia saluum illum recepit. Indignatus est autem: et nolebat introire. Pater ergo illius egressus: coepit rogare illum. At ille respondens: dixit patri suo. Ecce tot annis seruio tibi: et nunquam mandatum tuum praeteriui. Et nunquam dedisti michi edum ut cum amicis meis epularer. <15:30> Sed postquam filius tuus hic: qui deuorauit substantiam suam cum meretricibus: uenit: occidisti illi uitulum saginatum. At ille dixit illi. Fili: tu semper mecum es: et omnia mea tua sunt. Epulari autem et gaudere oportebat: quia frater tuus hic mortuus erat: et reuixit: perierat: et inuentus est.

Forsoþe pupplicans and synneris weren neiʒinge to Jesu: þat þei schulden heere him. And farisees and scribis grucchiden: seiynge. For he resseyueþ synners. And etiþ wiþ hem. And he seide to hem þis parable, seiynge: What man of ʒou þat haþ an hundrid scheep; and if he haþ lost oon of hem: wher he leeueþ not nynty and nyne in desert and goiþ to it þat perischide: til he fynde it. And whanne he haþ founde it: he ioynge puttiþ on his schuldris. And he comynge hoom: clepiþ togidre his fryndis and neiʒebors and seiþ to hem. Þanke ʒe me: for I haue founden my scheep þat hadde perischid. I seie to ʒou þat so ioye schal be in heuen on o synful man doynge penaunce : þan on nynti and nyne just: þat han no nede to penaunce: eþir what womman hauynge ten dragmes eþir besauntis and if sche haþ lost o dragme: wher sche tendiþ not a lanterne and turneþ vpsodoun þe hous and sekiþ diligently til sche fynde. And whanne sche haþ founde: sche clepiþ togidre frendis and neiʒebors seiynge. Þanke ʒe me for y haue founde my dragme which I hadde lost. So I seie to ʒou: Ioye schal be bifore þe aungelis of God: on a synful man doynge penaunce. Forsoþe he seide: sum man hadde twey sones. And pe ʒongere of hem seide to þe fadir. Fadir ʒeue to me þe porcioun. of catel þat bifallib to me. And he departide to hem þe catel. And not after many daies alle þingis gaderid togidre: þe ʒongere sone wente forþ in pilgrymage in to a fer cuntrey and þere he wastide his catel: in lyuynge lecherously. And after þat he hadde endid alle þingis a strong hungur was maad in þat cuntrey and he bigan to haue nede. And he wente and cleuyde to oon of þe citeseyns of þat cuntrey. And he sente him in to his town: þat he schulde fede hoggis. And he coueitide to fille his wombe of þe coddis whiche þe hoggis eeten: And no man ʒaf to hym. Soþely, he turned aʒen into himself, seide: How many hirid men in my fadris hous han plente of loues. Forsoþe I perische here for hungur. I schal rise and I schal go to my fadir and I schal seie to hym: Fadir I haue synned aʒens heuene and bifore þee. And now I am not worþi to be clepid þi sone. Make me as oon of þin hirid men. And, he risynge, cam to his fadir. Forsoþe, whanne he was ʒit fer: his fadir saiʒ him. And was stirid þi merci. And he rennynge to felde on his necke. And kisside him and þe sone seide to him: Fadir, I haue synned aʒens heuen and bifore þee. And now I am not worþi to be clepid þi sone. Forsoþe þe fadir seide to hise seruauntis: soone brynge ʒe forþ þe firste stoole. And cloþe ʒe him. And ʒeue ʒe a ryng in to his hond. And schoon in to þe feet. And brynge ʒe a calf maad fat. And slee ʒe and ete we. And plenteuously ete we. For þis my sone was deed: and haþ lyued aʒen. He perischide. And he is founden. And alle bigunnyn forto ete plenteuously. Forsoþe his eldre sone was in þe feeld, and whanne he cam and neiʒede to þe hous, he herde a synfonye and a croude. And he clepide oon of þe seruauntis and axide what þese þingis weren. And he seide to hym: þi broþir is comun and þi fadir haþ slayn a calf maad fat: for he resseyuede him saaf. Forsoþe he was wrooþ and wolde not entre. Þerfore, his fadir gon out, bigan to preiede him. And he answerynge to his fadir, seide: Lo so many ʒeeris I serue to þee and I brak neuere þi comaundement, and þou neuere hast ʒoue to me a kide þat I schulde plenteuously ete wiþ my frendis. But after þat þis þi sone cam þat haþ deuourid his catel wiþ hooris: þou hast slayn to him a calf maad fat. And he seide to him: sone þou art euere wiþ me. And alle my þingis ben þyne. Forsoþe it bihofte to ete plenteuously and forto ioye, for þis þi broþir was deed and lyued aʒen: he perischide and he is foundun.

VIII.VI

Lv [16:1–13] Dicebat autem et ad discipulos suos: Homo quidam erat diues: qui habebat uillicum. Et hic diffamatus est apud illum quasi dissipasset bona ipsius. Et uocauit illum: et ait illi: Quid hoc audio de te? Redde rationem uillicationis tuae: Iam enim non poteris uillicare. Ait autem uillicus intra se: Quid faciam quia dominus meus aufert a me uillicationem? Fodere non ualeo: mendicare erubesco. Scio quid faciam: ut: cum amotus fuero a uillicatione: recipiant me in domos suas. <16:5> Conuocatis itaque singulis debitoribus domini sui: | dicebat primo: Quantum debes domino meo? At ille dixit: Centum cados olei. Dixitque illi: Accipe cautionem tuam: et sede cito scribe quinquaginta. Deinde alio dixit: Tu uero quantum debes? Qui ait: Centum choros tritici. Ait illi: Accipe litteras tuas: et scribe octoginta. Et laudauit dominus uillicum iniquitatis: quia prudenter fecisset: quia filii huius saeculi prudentiores filiis lucis in generatione sua sunt. Et ego uobis dico: Facite uobis amicos de mammona iniquitatis: ut: cum defeceritis: recipiant uos in aeterna tabernacula. <16:10> Qui fidelis est in minimo: et in maiori fidelis est. Et qui in modico iniquus est: et in maiori iniquus est. Si ergo in iniquo mammona fideles non fuistis: quod uerum est quis credet uobis? Et si in alieno fideles non fuistis: quod uestrum est: quis dabit uobis? Nemo seruus potest duobus dominis seruire: Aut enim unum odiet: et alterum diliget: aut uni adherebit: et alterum contempnet. Non potestis Deo seruire: et mammonae.

Forsoþe he seide also to hise disciples: Sum riche man was þat hadde a fermour. And þis was defamed anentis him. As he hadde wastid his goodis. And he clepide him and seide to him: What heere y þis þing of þee. ʒeld þou resoun of þi ferme. For now: þou schal not mowe holde þi ferme. Forsoþe þe fermour seide wiþ inne himself: What schal I do: for my lord takiþ awey fro me þe ferme? I may not delue: I am aschamyd to begge. I woot what I schal do: þat whanne I schal be remoued fro þe ferme: þei resseyue me in to here housus and so alle þe dettours of his lord clepid togidre. He seide to þe firste: hou myche owist þou to my lord? And he seide to hym: An hundrid barelis of oile and he seide to him. take þin obligacioun. And sitte soone. And write fifty. Afterward he seide to anoþir: Sopely how myche owist þou? Which seide: an hundrid mesuris of whete. And he seide to him: take þi lettris. And write foure score. And þe lord preside þe fermour of wickidnesse: for he hadde don prudently. For þe sones of þis world ben more prudent in her generacioun: pan þe sones of liʒt. And I seie to ʒou: make ʒe to ʒou frendis of þe riches of wickidnesse. Þat whanne ʒe schulen faile: þei resseyue ʒou into euerelastinge tabernaclis. He þat is feiþful in þe leeste þing: is feiþful also in þe gretter þing. And he þat is wickid in a litil þing is wickid also in þe grette þing. Þerfore if ʒe weren not feiþful in wickide richessis, who schal bitake to ʒou þe þing þat is veri. And if ʒe weren not feiþful in alien þing: who schal ʒeue to ʒou þe þing þat is ʒoure? No man seruaunt: may serue twey lordis. For eþir he schal hate oon. And he schal loue þe toþir. Eþir he schal drawe to oon. And he schal dispise þe toþir. ʒe mowen not serue God and richessis.

VIII.VII

Lv [16:14–31] Audiebant autem omnia haec Pharisaei: qui erant auari: et diridebant illum. <16:15> Et ait illis: uos estis: qui iustificatis uos coram hominibus: Deus autem nouit corda uestra: quia quod hominibus altum est: abhominatio est ante Deum. Ȼ Lex et prophetae usque ad Iohannem. Ex eo regnum Dei euangelizatur: et omnis in illud uim facit. Facilius est autem caelum et terram praeterire: quam de lege unum apicem cadere. Omnis qui dimittit uxorem suam et ducit alteram: moechatur. Et qui dimissam a uiro ducit: meochatur. Homo quidam erat diues: | et induebatur purpura: et bysso: et epulabatur cotidie splendide. <16:20> Et erat quidam mendicus: nomine Lazarus. Qui iacebat ad ianuam eius: ulceribus plenus: cupiens saturari de micis quae cadebant de mensa diuitis et nemo illi dabat. Sed et canes ueniebant: et lingebant ulcera eius. Factum est autem ut moreretur mendicus: et portaretur ab angelis in sinum Abrahae. Mortuus est autem et diues: et sepultus est in inferno. Eleuans autem oculos suos: cum esset in tormentis: uidit Abraham a longe: et Lazarum in sinu eius. Et ipse clamans dixit: pater Abraham: miserere mei. Et mitte Lazarum ut intinguat extremum digiti sui in aqua et refrigeret linguam meam: quia crucior in hac flamma. <16:25> Et dixit illi Abraham. Fili: recordare quia recepisti bona in uita tua: et Lazarus similiter mala. Nunc autem hic consolatur tu uero cruciaris. Et in his omnibus: inter nos et uos chaos magnum firmatum est: ut hi qui uolunt hinc transire ad uos non possint: neque inde huc transmeare. Et ait: Rogo ergo te: pater: ut mittas eum in domum patris mei. Habeo enim quinque fratres: ut testetur illis: ne et ipsi ueniant in hunc locum tormentorum. Et ait illi Abraham. Habent Moysen et prophetas: audiant illos. <16:30> At ille dixit: Non: pater Abraham: sed si quis ex mortuis ierit ad eos: paenitentiam agent. Ait autem illi: Si Moysen et prophetas non audiunt: neque si quis ex mortuis resurrexerit credent. |

Forsoþe fariseis þat weren auarouse herden alle þes þingis. And þei scorneden him. And he seide to hem. ʒe it ben þat justifien ʒou bifore men. Forsoþe God knowip ʒoure hertis. For þe þing þat is hiʒ to men: is abhomynacioun anentis God. Þe lawe and profetis til to iohn fro þat tyme pe rewme of God is prechid. And ech man doþ violence eþir strengþe into it. Forsoþe it is esiere þat heuene and erþe passe: þan þat titel falle fro pe lawe. ech man þat forsakip his wif and weddiþ anoþir: doiþ auoutrie. And he þat weddiþ þe wif forsakun of þe hosebonde doiþ auoutrie. Sum man was riche and was cloþid in purpur and biys eþir whit silk. And he eet ech dai schynyngly. And sum beggere was Lasarurs þi name: þat lai ful of bilis at his ʒate coueitynge to be fillid of þe crummes þat felden doun fro þe riche manes bord. And no man ʒaf to him, but also hundis camen. And lickiden hise bilis. Forsoþe it was don þat þe begegere diede. And he was borun of aungelis into Abrahams bosum. Forsoþe also þe riche man was deed. And he was biried in helle. Soþely he reisynge his iʒen whanne he was in turmentis: saiʒ Abrajaam afer and Lasarurs in his bosum. And he criynge seide: Fadir Abraham haue merci on me. And sende lasaris þat he dippe laste part of his fyngur in water. Þat he keele my tunge: for I am turmentid in þis flawme. And abraham seide to him: sone haue mynde: for þou hast resseyued goodis in þi lif. And Lasarus in lik manere juelis. Sopely he is now coumfortid: but þou art turmentid. And in alle þes þingis. A greet derk place is stablischid bi twixe vs and ʒou þat þei þat wolen passe fro hennys to ʒou: mowen not. neþir fro þennys: Passe ouer hiþur. And he seide: þerfore Fadir Abraham, I preie þee þat þou sende him into þe hous of my fadir. For I haue fyue briþeren þat he witnesse to hem: lest also þei come into þis place of turmentis. And abraham seide to him: þei han Moises and profetis: heere þei hem. And he seide: Nai Fadir Abraham, but if eny of deede men schal go to hem: þei schulen do penaunce. Forsoþe he seide to him. If þei heeren not Moises and pe profetis: neþir if eny of deed men schal rise aʒen þei schulen bileue.

VIII.VIII

Lv [17:1–10] Et ad discipulos suos ait: Impossibile est ut non ueniant scandala. Vae autem illi: per quem ueniunt. Utilus est illi si lapis molaris imponatur circa collum eius: et proiciatur in mare: quam ut scandalizet unum de pusillis istis. Ȼ Attendite uobis: Si peccauerit frater tuus: increpa illum. Et si penitentiam egerit: dimitte illi. Et si septies in die peccauerit in te: et septies in die conuersus fuerit ad te: dicens: paenitet me: dimitte illi. <17:5> Et dixerunt apostoli Domino: Adauge nobis fidem. Dixit autem Dominus. Si haberetis fidem sicut granum synapis: diceretis huic arbori moro: eradicare: et transplantare in mare: et oboediret uobis. Quis autem uestrum habens seruum arantem aut pascentem: cui regresso de agro dicat illi: statim transi: recumbe? Et non dicat ei: para quod caenem: et praecinge te et ministra mihi: donec manducem et bibam: et post haec tu manducabis et bibes? Nunquid gratiam habet seruo illi: quia fecit quod sibi imperauerat? Non puto. <17:10> Sic et uos cum feceritis omnia quae praecepta sunt uobis: dicite: Serui inutiles sumus. Quod debuimus facere: fecimus.

And he seide to hise disciplis. it is impossible þat sclaundris come not. But wo to him bi whom þei comen. It is more profitable to him if a mylnestoon be put aboute his necke and he be cast in to þe see: þan pat he sclaundre oon of þes litle. Take ʒe heede to ʒousilf if þi broþir haþ synned aʒens þee: blame þou him. And if he doiþ penaunce: forʒyue þou to him. And if seuen siþis in þe dai he synnep aʒens þee and seuen siþis in þe dai he is conuertid and seiþ it forþinkip me: forʒyue þou to him. And þe postlis seiden to þe lord: encreesse feiþ to us. Forsoþe þe lord seide: If ʒe schulen haue feiþ. As þe corn of seueney: ʒe schulen seie to þis more tre. Be þou drawun out bi þe roote. And be þou plauntid ouer into þe see. And it schal obeie to ʒou. Forsoþe, who of ʒou hauinge a seruaunt eriyng eþir feeding þe oxun: which seiþ anoon to him turned aʒen fro þe feeld go sitte to mete and seiþ not to him: make redi þat I soupe and girde þee and mynystre to me til I ete and drynke. And aftir þes þingis þou schalt ete and drynke wher he haþ grace to þat seruaunt: for he dide þe þing which he comaundide to him: Nai I gesse, so also whanne ʒe han do alle þingis þat ben comaundid to ʒou, seie ʒe: We ben vnprofitable seruauntis. We han do þe þing which we ouʒten do.

VIII.IX

Lv [17:11–19] Et factum est dum iret in Jerusalem: transibat per mediam Samariam: et Galilaeam. Et cum ingrederetur quoddam castellum: occurrerunt ei decem uiri leprosi. Qui steterunt a longe: et leuauerunt uocem: dicentes: | Iesu praeceptor: miserere nostri. Quos ut uidit: dixit: Ite: ostendite uos sacerdotibus. Et factum est dum irent: mundati sunt. <17:15> unus autem ex illis: ut uidit quia mundatus est: regressus est cum magna uoce magnificans Deum: et cecidit in faciem ante pedes eius: gratias agens. Et hic erat Samaritanus. Respondens autem Iesus: dixit: Nonne decem mundati sunt? Et nouem ubi sunt? Non est inuentus qui rediret: et daret gloriam Deo: nisi hic alienigena. Et ait illi: Surge: uade: quia fides tua te saluum fecit.

And it was don, while he wente in to Ierusalem: he passide þorwʒ pe myddil of Samarie and of Galile. And whanne he entride into sum castel ten leprouse men comen aʒens him whiche stooden afer. And reisiden þe vois, seiynge: Jesu comaundour, haue merci on us. Which as he saiʒ, he seide: Go ʒe, schewe ʒe ʒou to prestis. And it was don þe while þei wenten: þei weren clensid. Forsoþe oon of hem, As he saiʒ, for he was clensid, wente aʒen magnyfiynge God wiþ greet vois. And he felde into þe face bifore his feet doinge þankingis. And þis was a Samaritan. Forsoþe, Jesu answeringe, seide: Wher ten ben not clensid. And wher ben þe nyne. Noon is foundun þat turnede aʒen and ʒaf glorie to God: no but þis alien. And Jesu seide to him: Rise þou go þou: for þi feiþ haþ maad þee saaf.

VIII.X

Lv [17:20–18:14] Interrogatus autem a Pharisaeis quando uenit regnum Dei: respondit eis: et dixit: Non uenit regnum Dei cum obseruatione: neque dicent: ecce hic: aut ecce illic. Ecce enim regnum Dei intra uos est. Et ait ad discipulos suos: uenient dies quando desideretis uidere unum diem Filii hominis: et non uidebitis. Et dicent uobis: Ecce hic: ecce illic. Nolite ire: neque sectemini. Nam sicut fulgur coruscans de sub caelo: in ea quae sub caelo sunt fulget: ita erit Filius hominis in die sua. <17:25> Primum autem oportet illum multa pati: et reprobari a generatione hac. Et sicut factum est in diebus Noe: ita erit et in diebus Filii hominis. Edebant et bibebant: et uxores ducebant et dabantur ad nuptias: usque in diem: qua intrauit Noe in arcam: et uenit diluuium: et perdidit omnes. Similiter factum est in diebus Loth: edebant et bibebant: emebant et uendebant: plantabant et aedificabant. Qua die autem exiit Loth a Sodomis: pluit ignem et sulphur de caelo: et omnes perdidit: <17:30> Secundum haec erit qua die Filius hominis reuelabitur. In illa hora | qui fuerit in tecto: et uasa eius in domo: ne descendat tollere illa. Et qui in agro similiter: non redeat retro. Memores estote uxoris Loth. Quicumque quaesierit animam suam saluam facere: perdet illam. Et quicumque perdiderit illam: uiuificabit eam. Dico autem uobis. In illa nocte erunt duo in lecto uno: unus assumetur: et alter relinquetur. <17:35> Duae erunt molentes in unum: una assumetur: et altera relinquetur: Duo in agro: unus assumetur: et alter relinquetur. Respondentes dixerunt illi: ubi Domine? Qui dixit eis: Ubicumque fuerit corpus: illuc congregabuntur aquilae. Ȼ <18:1> Dicebat autem et parabolam ad illos: quia oportet semper orare et non deficere: dicens: Iudex quidam erat in quadam ciuitate: qui deum non timebat: et hominem non reuerebatur. Uidua autem quaedam erat in ciuitate illa: et ueniebat ad eum: dicens: uindica me de aduersario meo. Et nolebat per multum tempus. Post haec autem dixit intra se. Etsi Deum non timeo: nec hominem reuereor: <18:5> tamen quia molesta est mihi haec uidua: uindicabo illam: ne in nouissimo ueniens suggillet me. Ait autem Dominus: Audite quid Iudex iniquitatis dixit. Deus autem non faciet uindictam electorum suorum clamantium ad se die ac nocte: et patientiam habebit in illis? Dico uobis quia cito faciet uindictam illorum. Uerum tamen Filius hominis ueniens: putas: inueniet fidem in terra? Ȼ Dixit autem | et ad quosdam qui in se confidebant tanquam iusti: et aspernabantur ceteros parabolam istam: <18:10> Duo homines ascenderunt in templum ut orarent: unus Pharisaeus: et alter publicanus. Pharisaeus stans: haec apud se orabat: Deus: gratias ago tibi: quia non sum sicut ceteri homines raptores: iniusti: adulteri: uelut etiam hic publicanus. Ieiuno bis in sabbato: decimas do omnium quae possideo. Et publicanus a longe stans: nolebat nec oculos ad caelum leuare: sed percutiebat pectus suum: dicens: Deus propitius esto mihi peccatori. Amen dico uobis: descendit hic iustificatus in domum suam ab illo. Quia omnis qui se exaltat humiliabitur: et qui se humiliat: exaltabitur.

Forsoþe he axid of Farisees whanne þe rewme of God comeþ. Answeride to hem and seide: þe rewme of God comeþ not wiþ aspiyng, neþir þei schulen seie. lo here: eþir lo þere. Forsoþe, lo þe rewme of God is wiþinne ʒou. And he seide to hise disciples: daies schulen come whanne ʒe schulen desire to se o day of mannes sone. And ʒe schulen not se. And þei schulen seie to ʒou: lo here and lo þer. nyle ʒe go: neþir sue ʒe. For as leit schynynge fro vndir heuene schynep in to þo þingis þat ben vndir heuene: so mannes sone schal be in his day. Forsoþe, first it bihoueþ him to suffre many þingis . And to be reproued of þis generacioun. And, as it was don in þe daies of Noe, so it schal be in þe daies of mannes sone. Þei eeten and drunken, weddiden wyues and weren ʒouen to weddingis til into þat dai in which Noe entride into þe schyp and þe greet flood cam and loste alle. Also as it was don in þe daies of Loth: þei eeten and drunken, bouʒte and seelden, plauntiden and bildyden. Soþly in what dai Loth wente out of Sodom: þe lord reyned fier and brymstoon fro heuene and loste alle: vp þis þing it schal be: in what dai mannes sone schal be schewid in þat our: he þat schal be in þe roof and hise vessels in þe hous. Come he not doun to take hem awey. And he þat schal be in þe feeld in lik manere turne not aʒen bihynde. Be ʒe myndeful of þe wif of Loth. Whoeuere schal seche to make saaf his lif schal lese it. And whoeuere schal lese it schal quykene it. Forsoþe I seie to ʒou in þat nyʒt tweyne schulen be in o bedd: oon schal be takun. And þe toþir forsaken, twey wymmen schulen be gryndinge togidre: oon schal be takun and þe toþir forsaken. Tweyne in a feeld: oon schal þe takun and þe toþir forsaken. Þei answeringe, seiden to him: wher lord, which seide to hem: Whereuere þe bodi schal be: þidur also þe eglis schulen be gederid togidre. Forsoþe he seide also a parable to hem. For it bihouep to preie euere and faile not. And he seide. sum juge was in sum citee þat neþir dredde God, neþir schamede of men. Forsoþe sum widewe was in þat citee. And sche cam to him and seide: venge me of myn aduersarie. And he nolde bi myche tyme. Soþely aftir þes þingis he seide wiþinne himsilf. Þouʒ I drede not God neþir haue schame of man: neþeles for þis widowe is disesful to me: I schal venge hir. lest at þe laste, sche comynge, strangle me. Forsoþe þe lord seide: heere I what þe juge of wickidnesse seide, forsoþe wher God schal not do venyaunce of hise chosene, criynge to him bi nyʒt and dai. And schal haue pacience in hem. Neþeles, I seie to ʒou: for soone he schal do þe venyaunce of hem. Neþeles, gessist þou: mannes sone comynge schal fynde feiþ in erþe. Forsoþe he seide also to sum men: þat tristeden in hemsilf as riʒtful and dispiseden oþire men: þis parable, seiynge: twey men stiʒeden into þe temple forto preie. Oon was a Farise and þe toþir a pupplican. Forsoþe, þe Farise stondinge, preyede anentis himsilf þese þingis, seiynge: God, I do þankyngis to þee, for I am not as oþire men, raueynours, vnjust, auouteris. As also þis pupplican, I faste twyes in þe wouke: I ʒyue tiþis of alle þingis whiche I welde. And þe pupplican stondinge a fer wolde not neþir reise þe iʒen to heuene: but he smoot his brest, seiynge: God be merciful to me synnere. Treuly, I seie to ʒou: þis cam doun in to his hous, justified of him. For eche þat enhaunsiþ himsilf schal be maad lowʒ. And he þat mekiþ himsilf low schal be enhaunsid.

VIII.XI

Mt [19:1–2] Et uenit [Iesus] in fines Iudaeae trans Iordanen: et secutae sunt eum turbae multae Mr [10:1] et conueniunt iterum ad eum: et sicut consueuerat: iterum docebat eos. Mt [19:2–3] Et curauit eos ibi. Et accesserunt ad eum Pharisaei temptantes et dicentes: Si licet homini dimittere uxorem suam: quacumque ex causa? Mr [10:3–4] At ille respondens: dixit eis: Quid uobis praecepit Moyses? Qui dixerunt: Moyses permisit libellum repudii scribere: et dimittere: Mt [19:4] Qui respondens: Ait eis: Non legistis: quia qui fecit ab inicio Mr [10:6] creaturae masculum et feminam fecit eos Deus Mt [19:5] Et dixit: Propter hoc relinquet homo Patrem Mr [10:7] suum Mt [19:5–8] et matrem: et adherebit uxori suae: et erunt duo in carne una? Itaque iam non sunt duo: | sed una caro. Quod ergo Deus coniunxit: homo non separet. Dicunt illi: Quid ergo Moyses mandauit dare libellum repudii: et dimittere? Ait illis: Quoniam Moyses ad duritiam cordis uestri permisit uobis dimittere uxores uestras: ab inicio autem non fuit sic. Mr [10:10–11] Et in domo iterum discipuli eius de eodem interrogauerunt eum. Et dicit illis: Mt [19:9] Quicumque dimiserit uxorem suam: nisi ob fornicationem: et aliam duxerit: moechatur. Et qui dimissam duxerit: moechatur. Mt [19:10–13] Dicunt ei discipuli eius: Si ita est causa homini cum uxore non expedit nubere. Qui dixit: Non omnes capiunt uerbum istud: sed quibus datum est. Sunt enim eunuchi: qui de matris utero sic nati sunt. Et sunt eunuchi: qui facti sunt ab hominibus. Et sunt eunuchi: qui se ipsos castrauerunt propter regnum caelorum. Qui potest capere capiat. Tunc oblati sunt ei paruuli: ut manus eis imponeret: et oraret: Mr [10:13–14] Discipuli autem comminabantur offerentibus. Quos cum uideret Iesus: indigne tulit: et Lv [18:16] conuocans illos: dixit: Mt [19:14] Sinite paruulos: et nolite eos prohibere ad me uenire. Talium est enim regnum caelorum. Mr [10:15–16] Amen dico uobis: quisquis non susceperit regnum Dei uelut paruulus: non intrabit in illud. Et complexans eos: et imponens manus super illos: benedicebat eos. Mt [19:15] Et cum imposuisset eis manus: abiit inde.

And Jesu cam in to þe coostis of Judee ouer Iordan and many cumpanyes sueden him. And eft þei comen to him and, as he was wont, he tauʒte hem eft and curide hem þere. And, Farisees temptinge, neiʒede to him, seiynge: Wher it is lefful to a man to forsake his wif of what euere cause. And, he answeringe, seide to hem: What comaundide Moises to ʒou whiche seiden: Moises suffride to write a lybel of forsakyng and to forsake. And, he answeringe, seide to hem: Haue ʒe not red, for God þat made fro þe bigynnyng of creature, made hem male and female: eþir man and woman, and seide: For þis þing a man schal forsake his fadir and modir and he schal cleue to his wif. And þei schulen be tweyne in o fleisch. And so now þei ben not two but o flesch. Þerfore which þing God haþ ioyned. A man departe not. Þei seien to him: what þerfore comaundide Moises to ʒyue a libel of forsakyng. And to forsake he seide to hem, for Moises suffride ʒou for þe hardnesse of ʒoure herte: to forsake ʒoure wyues. Forsoþe, it was not so at þe bigynnyng. And eft hise disciplis axiden him of þe same þing in þe hous. And he seiþ to hem: Whoeuere forsakeþ his wyf no but for fornycacioun and weddiþ anoþir doiþ auoutrie. And he ƿat weddiþ þe forsakun wif doiþ auoutrie. And if þe wif forsakiþ hir hosebonde, and is weddid to anoþir man, sche doiþ auoutrie. Hise disciplis seiden to hym: if þe cause is so to a man wiþ a wif: it spediþ not to be weddid. Which seide, not alle men taken þis word but to whiche it is ʒouen. Forsoþe geldyngis ben þat ben boren so fro þe modris wombe. And geldyngis ben whiche ben maad of men. And geldingis ben whiche han geldid hemsilf for þe rewme of heuenes. He þat may take: take þanne litle childryn weren offrid to him: þat he schulde putte hondis to hem and preie. Forsoþe þe disciplis manassiden þe offreris whiche whanne Jesu: say: he bar vnworþily. And, he manassynge hem, seide: Suffre ʒe litle children and nyle ʒe forbede hem to come to me. For þe rewme of heuenes is of siche. Treuly I seie to ʒou: whoeuer resseyueþ not þe rewme of God as a litil child he schal not entre into it. And, he biclippinge hem and settinge hondis on hem, blesside hem. And, whan he hadde put hondis to hem, he wente fro þennys.

VIII.XII

Mr [10:17] Et cum egressus esset in uiam Mt [19:15] ecce Mr [10:17] procurrens quidam | Lv [18:18] princeps Mr [10:17] genu flexo ante eum: rogabat eum Lv [18:18] dicens. Mt [19:16] Magister bone: quid faciam boni ut habeam uitam aeternam? Qui dixit ei. Lv [18:19] Quid me dicis bonum? Mt [19:17] Quid me interrogas de bono? Lv [18:19] Nemo bonus nisi solus Deus. Mt [19:17–18] Si autem uis ad uitam ingredi: serua mandata. Dicit illi: Quae? Iesus autem dixit: Non homicidium facies: non adulterabis: non facies furtum: non falsum testimonium dices: Mr [10:19] Ne fraudem feceris. Mt [19:19–20] Honora patrem tuum et matrem: Et diliges proximum tuum sicut te ipsum. Dicit illi adolescens Mr [10:20] Magister Mt [19:20] Omnia haec custodiui: Mr [10:20] a iuuentute mea. Mt [19:20] Quid adhuc mihi deest? Mr [10:21] Iesus autem intuitus eum: dilexit eum: et dixit illi Lv [18:22] adhuc. Unum tibi deest. Mt [19:21] Si uis perfectus esse: uade: uende Lv [18:22] omnia Mt [19:21–23] quae habes: et da pauperibus: et habebis thesaurum in caelo: et ueni: sequere me. Cum audisset autem adolescens uerbum: abiit tristis. Erat enim habens multas possessiones. Iesus autem Lv [18:24] uidens illum tristem factum Mr [10:23–26] Et circumspiciens ait discipulis suis: Quam difficile qui pecunias habent in regnum Dei introibunt. Discipuli autem obstupescebant in uerbis eius. At Iesus rursus respondens ait illis: Filioli: quam difficile est confidentes in pecuniis in regnum caelorum introire. Facilius est camelum per foramen acus transire: quam diuitem intrare in regnum Dei. Qui magis admirabantur: dicentes ad semet ipsos. Mt [19:25–26] Quis ergo poterit saluus esse? Aspiciens autem Mr [10:27] illos Mt [19:26] Iesus: dixit eis. Apud homines hoc impos|sibile est: Mr [10:27] sed non apud Deum: omnia enim possibilia sunt apud deum. Mt [19:27–29] Tunc respondens Petrus: dixit ei: Ecce nos reliquimus omnia: et secuti sumus te. Quid ergo erit nobis? Iesus autem dixit eis: Amen dico uobis: quod uos qui secuti estis me: in regeneratione cum sederit Filius hominis in sede maiestatis suae: sedebitis et uos super sedes duodecim: iudicantes duodecim tribus Israel. Et omnis qui reliquerit domum: uel fratres aut sorores: aut patrem aut matrem: aut uxorem aut filios: aut agros Mr [10:29] propter me: et propter euuangelium Mt [19:29] accipiet Mr [10:30] tantum nunc in tempore hoc: domos et fratres: et sorores et matres: et filios: et filias et agros: cum persecutionibus: et in saeculo futuro uitam aeternam Mt [19:29–20:16] possidebit. Multi autem erunt primi nouissimi: et nouissimi primi. <20:1> Simile est enim regnum caelorum homini patri familias: qui exiit primo mane conducere operarios in uineam suam. Conuentione autem facta cum operariis ex denario diurno: misit eos in uineam suam. Et egressus circa horam terciam: uidit alios stantes in foro otiosos: et illis dixit: Ite et uos in uineam meam: et quod iustum fuerit dabo uobis. <20:5> Illi autem abierunt. Iterum autem exiit circa sextam et nonam horam: et fecit similiter. Circa undecimam uero exiit: et inuenit alios stantes: et dicit illis: Quid hic statis tota die otiosi? Dicunt ei: Quia nemo nos conduxit. Dicit illis: Ite et uos in uineam. Cum sero autem factum esset: dicit dominus uineae pro|curatori suo: uoca operarios: et redde illis mercedem: incipiens a nouissimis usque ad primos. Cum uenissent ergo qui circa undecimam horam uenerant: acceperunt singulos denarios. <20:10> uenientes autem et primi: arbitrati sunt quod plus essent accepturi. Acceperunt autem et ipsi singulos denarios. Et accipientes murmurabant aduersus patrem familias: dicentes: Hi nouissimi una hora fecerunt: et pares illos nobis fecisti: qui portauimus pondus diei et aestus? At ille respondens uni eorum: dixit: Amice: non facio tibi iniuriam. Nonne ex denario conuenisti mecum? Tolle quod tuum est: et uade. Uolo autem et huic nouissimo dare sicut et tibi. <20:15> Aut non licet mihi quod uolo facere? An oculus tuus nequam est quia ego bonus sum? Sic erunt nouissimi primi: et primi nouissimi. Multi enim sunt uocati: pauci uero electi.

And, whanne he hadde gon out into þe weye, lo, sum prynce rennynge bifore þe knee bowide bifore him, axide and seide: goode Maistir, what good schal I do þat I haue euerlastinge lif. Which seide to him: What seist þou me good: What axist þou me of good. No man is good, no but God aloone. Forsoþe, if þou wolt entre to lif, kepe þou þe comaundementis. He seiþ to Jesu, whiche forsoþe Jesu seide to him: þou schalt not do mansleyng; þou schalt not do ʒ auoutrie; þou schalt not do þefte, þou schalt not seie fals witnessing; þou schalt not do fraude; honoure þou þi fadir and modir; and þou schalt loue þi neiʒebore as þi silf. Þe ʒong wexige man seide to him: Maistir, I haue kept alle þese þingis fro my ʒongþe. What failip ʒit to me. Forsoþe, Jesu biholdynge him, louyde him, and seide to him: ʒit o þing failiþ to þee. If þou wolt be parfit: go and sil alle þingis whiche þou hast, and ʒyue to pore men. And þou schalt haue tresour in heuene. And come þou: sue þou me. Forsoþe, whanne þe ʒonge wexinge man hadde herd þe word: he wente sorwful, for he was hauynge many possessiouns. Forsoþe, Jesu seynge him maad sorrowful, and lokyng aboute, seide to hise disciples: Hou of hard þei þat han richessis schulen entre into þe rewme of God. Soþely, þe disciplis weren astonyd in his wordis. And Jesu, answeringe eft, seide to hem: litle sones, hou hard is it þat men tristinge in richessis entre into þe rewme of heuenes. It is esier þat a camel passe þorwʒ a nedelis iʒe þan þat a riche man entre into þe rewme of God. Whiche, wondriden more, seiyng to hemsilf: who þerfore mai be saaf. Forsoþe, Jesu biholdinge hem, seide to hem: Anentis men, þis is impossible, but not anentis God. For alle þingis ben possible anentis God. Þanne Petre, answeringe, seide to him: Lo we han forsake alle þingis. And han sued þee. Þerfore what schal be to vs? Forsoþe, Jesu seide to hem: Treuly, I seie to ʒou þat ʒe þat han forsake alle þingis, and han sued me, in regeneracioun eþir gendring aʒen. Whanne mannes sone schal sitte on þe sete of his mageste. And ʒee shuln sitte on twelue seetis demynge þe twelue kynredis of Israel. And eche man pat schal forsake hous, eþir preperen eþir sistris, eþir fadir, eþir modir, eþir wif, eþir sones, eþir feeldis for me and for þe gospel schal take an hundridfold so myche. Now, in þis tyme, housis and breþeren and sistris and modirs and sones and douʒtris and feldis wiþ parsecusiouns. And in pe world to comynge schal welde euerelastinge lif. Forsoþe, many schulen be þe firste, þe laste. And þe laste, þe firste. Þe rewme of heuenes is lik to an hosebonde man þat wente out first eerly forto hire workmen into his vyner. Forsoþe, þe couenaunt maad wiþ workmen for a peny in þe day, he sente hem into his vyner. And, he gon out aboute þe pridde our, saiʒ oþire men stondynge jdel in þe chepyng. And he seide to hem: go ʒe also into my vyner. And I schal ʒeue to ʒou þe þing þat schal þe just. Soþely, þei wenten forþ. Forsoþe, eft he wente out aboute þe sixte our and þe nynþe. And he dide in lik manere. Forsoþe, he wente out aboute þe enleuenþe our and foond oþere stondinge.And he seiþ to hem: What stonden ʒe here jdel al day. Þei seien to him: For no man haþ hirid vs. He seiþ to hem: Go ʒe also into my vyner. Forsoþe, whan euentid was maad, þe lord of þe vyner seiþ to his procuratour: clepe þou þe werkmen, and ʒelde to hem her hire, bigynnynge at þe laste til to þe firste. Þerfore, whanne þei hadden come þat camen aboute þe enleuenþe our, also, þei token synguler pens, þat is ech man o peny. Forsoþe, and þe firste, comynge, demyden þat þei schulden take more. Treuly, and þei token ech bi himsilf a peny and grucchiden aʒens þe hosebonde man, and seiden: þes laste diden oon our. And hast þou maad hem euene to vs þat han bore þe charge of þe day and of þe heete? And, he answeringe to oon of hem, seide: Frend: I do no wrong to þee. Wher þou hast not acordid wiþ me for a peny, take þou þe þing þat is þin and go. Forsoþe, I wole ʒeue to þis laste man as and to þee. Wher it is not lefful to me to do þe þing þat I wole? Wher þin iʒe is wayward, for I am good. So, þe laste schulen be þe firste; and þe firste þe laste; for many ben clepid, but few chosun.

VIII.XIII

Io [10:22–42] Facta sunt autem encenia in Ierosolimis: et hyemps erat. Et ambulabat Iesus in templo: in porticu salomonis. Circumdederunt ergo eum Iudaei: et dicebant ei: Quo usque animam nostram tollis? Si tu es Christus: dic nobis palam. <10:25> Respondit eis Iesus: Loquor uobis: et non creditis. Opera: quae ego facio in nomine Patris mei: haec testimonium perhibent de me. Sed uos non creditis: quia non estis ex ouibus meis. Oues meae uocem meam audiunt: et ego agnosco eas: et secuntur me. Et ego uitam aeternam do eis: et | non peribunt in aeternam: et non rapiet eas quisquam de manu mea. pater meus quod dedit mihi maius omnibus est: et nemo potest rapere de manu Patris mei. <10:30> Ego et pater unum sumus. Sustulerunt lapides Iudaei: ut lapidarent eum. Respondit eis Iesus: Multa opera bona ostendi uobis ex patre meo. Propter quod eorum opus me lapidatis? Responderunt ei Iudaei. De bono opere non lapidamus te: sed de blasphemia. Et quia tu homo cum sis: facis te ipsum Deum. Respondit eis Iesus. Nonne scriptum est in lege uestra quia ego dixi dii estis? <10:35> Si illos dixit Deos ad quos sermo Dei factus est: et non potest solui scriptura: quem pater sanctificauit: et misit in mundum: uos dicitis: quia blasphemas: quia dixi: filius Dei sum? Si non facio opera Patris mei: nolite credere mihi. Si autem facio: etsi mihi non uultis credere: operibus credite: ut cognoscatis et credatis quia in me est pater: et ego in patre. Querebant ergo eum apprehendere: et exiuit de manibus eorum. <10:40> Et abiit iterum trans Iordanen in eum locum ubi erat Iohannes baptizans primum: et mansit illic. Et multi uenerunt ad eum: et dicebant: quia Iohannes quidem fecit signum nullum: Omnia autem quecumque dixit Iohannes de hoc: uera erant. Et multi crediderunt in eum.

Forsoþe, newe feestis of halowing of þe temple weren maad in ierusalem . And it was wyntir. And Jesu waikide in þe temple in þe porche of Salomon. Þerfore iewis camen aboute him, and seiden to him: How longe doist þou awey oure soule if þou art Crist. Seie þou to vs openly. Jesu answeride to hem: I speke to ʒou, and ʒe bileuen not. Þese workis whiche I do in þe name of my fadir beren witnessing of me. But and ʒe bileuen not, for ʒe ben not of my scheep. My scheep heeren my vois. And I knowe hem. And þei suen me. And I ʒyue euerlastinge lif to hem, and þei schulen not perische wiþouten ende. And noon schal rauysche hem fro myn hond. Þis þing þat my fadir ʒaf to me is more þan alle. And no man may rauysche fro þe hond of my Fadir. I and þe Fadir ben o þing. Þe iewis token vp stones, þat þei schulden stoone him. Jesu answeride to hem: I haue schewid to ʒou many goode workis of my fadir: for what work of þo stoonen ʒe me? þe iewis answeriden to him: We stoonen not þee of good work but of blasfemye. And, for þou, siþen þou art a man: makist þisilf God. Jesu answeride to hem: Wher it is not writun in ʒoure lawe, for I seide ʒe ben Goddis. If he seide hem Goddis, to whiche þe word of God is maad, and þe scripture which þe Fadir halowide, and sente into þe world, may not be vndon: seien ʒe for I blasfeme. For I seide: I am þe sone of God? If I do not þe workis of my Fadir, nyle ʒe bileue to me. Soþely, if I do, þouʒ ʒe nylen bileue to me, bileue ʒe to þe workis, þat ʒe knowe and bileue. For þe Fadire is in me. And I am in þe Fadire. Þerfore þei souʒten to take him. And he wente out of her hondis. And he wente eft ouer iordan into þat place wher Iohn was baptisynge. And he dwellide þere. And many men camen to him, and seiden: For Iohn dide no myracle. Forsoþe alle þingis whiche euere Iohn seide of þis: weren soþe. And many men bileuede into him.

VIII.XIIII

Io [11:1–54] Erat autem quidam languens Lazarus a Bethania de castello Mariae et Marthae sororum eius. Maria autem erat: quae unxit Dominum unguento | et extersit pedes eius capillis suis: cuius frater Lazarus infirmabatur. Miserunt ergo sorores eius ad eum dicentes: Domine: ecce quem amas infirmatur. Audiens autem Iesus dixit eis: Infirmitas haec non est ad mortem: sed pro gloria Dei: ut glorificetur Filius Dei per eam. <11:5> Diligebat autem Iesus Martham: et sororem eius Mariam: et Lazarum. ut ergo audiuit quia infirmabatur: tunc quidem mansit in eodem loco duobus diebus. Deinde post haec dixit discipulis suis: Eamus in Iudaeam iterum. Dicunt ei discipuli: Rabbi: nunc quaerebant te Iudaei lapidare: et iterum uadis illuc? Respondit Iesus: Nonne duodecim horae sunt diei? Si quis ambulauerit in die: non offendit: quia lucem huius mundi uidet. <11:10> Si autem ambulauerit in nocte: offendit: quia lux non est in eo. Haec ait: et post haec dicit eis: Lazarus amicus noster dormit: sed uado ut a somno excitem eum. Dixerunt ergo discipuli eius: Domine: si dormit: saluus erit. Dixerat autem Iesus de morte eius: illi autem putauerunt quia de dormitione somni diceret. Tunc ergo dixit eis Iesus manifeste: Lazarus mortuus est. <11:15> Et gaudeo propter uos: ut credatis: quoniam non eram ibi. Sed eamus ad eum. Dixit ergo Thomas: qui dicitur Didimus: ad condi[s]cipulos. Eamus et nos: et moriamur cum eo. Uenit itaque Iesus: et inuenit eum quattuor dies iam in monumento habentem. Erat autem Bethania iuxta Ierosolyma quasi stadiis quindecim. Multi autem ex Iudaeis uenerant ad Martham et Mariam: ut con|solarentur eas de fratre suo. <11:20> Martha ergo ut audiuit quia Iesus uenit: occurrit illi: Maria autem domi sedebat. Dixit ergo Martha ad Iesum: Domine: si fuisses hic: frater meus non fuisset mortuus. Sed et nunc scio quia quaecumque poposceris a Deo: dabit tibi Deus. Dicit illi Iesus: Resurget frater tuus. Dicit ei Martha: Scio quia resurget in resurrectione in nouissimo die. <11:25> Dicit ei Iesus: Ego sum resurrectio et uita: Qui credit in me: etiamsi mortuus fuerit: uiuet. Et omnis qui uiuit: et credit in me: non morietur in aeternum. Credis hoc? Ait illi: utique Domine. Ego credidi: quia tu es Christus: Filius Dei: qui in hunc mundum uenisti. Et cum haec dixisset: abiit et uocauit Mariam sororem suam silentio: dicens: Magister adest et uocat te. Illa ut audiuit: surrexit cito: et uenit ad eum. <11:30> Nondum enim uenerat Iesus in castellum: sed erat adhuc in illo loco ubi occurrerat ei Martha. Iudaei igitur qui erant cum ea in domo: et consolabantur eam: cum uidissent Mariam quia cito surrexit et exiit: secuti sunt eam dicentes: quia uadit ad monumentum: ut ploret ibi. Maria ergo: cum uenisset ubi erat Iesus: uidens eum: cecidit ad pedes eius: et dixit ei: Domine: si fuisses hic: non esset mortuus frater meus. Iesus ergo: ut uidit eam plorantem: et Iudaeos qui uenerant cum ea plorantes: fremuit spiritu: et turbauit se ipsum: et dixit. Ubi posuistis eum? Dicunt ei: <11:35> Domine: ueni: et uide. Et lacrimatus est Iesus. Dixerunt ergo Iudaei: Ecce | quomodo amabat eum. Quidam autem dixerunt ex ipsis: Non poterat hic: qui aperuit oculos caeci: facere ut et hic non moreretur? lesus ergo rursum fremens in semet ipso: uenit ad monumentum. Erat autem spelunca: et lapis superpositus erat ei. Ait Iesus: Tollite lapidem. Dicit ei Martha: soror eius qui mortuus fuerat: Domine: iam fetet: quatriduanus enim est. Dicit ei Iesus: <11:40> Nonne dixi tibi quoniam si credideris: uidebis gloriam Dei? Tulerunt ergo lapidem. Iesus autem eleuatis sursum oculis: dixit: Pater: gratias ago tibi quoniam audisti me. Ego autem sciebam quia semper me audis: sed propter populum qui circumstat dixi: ut credant quia tu me misisti. Haec cum dixisset: uoce magna clamauit: Lazare: ueni foras. Et statim prodiit qui fuerat mortuus: ligatus pedes et manus institis: Et facies illius sudario erat ligata. Dicit eis Iesus. Soluite eum: et sinite abire. <11:45> Multi ergo ex Iudaeis qui uenerant ad Mariam: et uiderant quae fecit: crediderunt in eum. Quidam autem ex ipsis abierunt ad Pharisaeos: et dixerunt eis quae fecit Iesus. Ȼ Collegerunt ergo pontifices et Pharisaei concilium: et dicebant: Quid facimus: quia hic homo multa signa facit? Si dimittimus eum sic: omnes credent in eum. Et uenient Romani: et tollent nostrum locum et gentem. Unus autem ex ipsis Caiphas nomine: cum esset pontifex anni illius: dixit eis: Uos nescitis quicquam: | <11:50> nec cogitatis quia expedit uobis ut unus moriatur homo pro populo: et non tota gens pereat. Hoc autem a semet ipso non dixit: sed: cum esset pontifex anni illius: prophetauit quia Iesus moriturus erat pro gente. Et non tantum pro gente: sed ut filios Dei: qui erant dispersi: congregaret in unum. Ab illo ergo die cogitauerunt ut interficerent eum. Iesus ergo iam non in palam ambulabat apud Iudaeos: sed abiit in regionem iuxta desertum: in ciuitatem quae dicitur Effrem: Et ibi morabatur cum discipulis suis.

Forsoþe, sum sik man was Laʒaris bi name of Betanye, of þe castel of Marie and Martha, hise sistris. Forsoþe, it was Marie, þat anoyntide þe lord wiþ oynement and wipte hise feet wiþ hir heeris, whos broþir Laʒarus was sik. Þerfore, hise sistris senten to Jesu and seiden: Lord, lo he whom þou louest is sik. Forsoþe, Jesu, heeringe, seide to hem: þis siknesse is not to þe deeþ, but for þe glorie of God, þat mannys sone be glorified þerbi. Forsoþe, Jesu louede Martha and hir sistir Marie and Laʒarus. Þerfore, as Jesu herde for he was sike, þanne soþly he dwellide in þe same place twey daies. Aftirward, aftir þese þingis, he seide to hise disciples: Go we eft into Iudee. Disciplis seien to him: Maistir, now þe Iewis souʒten forto stoone þee, and eft goist þou pidur? Jesu answeride: Wher twelue ouris of þe dai ben not, if eny man goiþ in þe dai, he hirtiþ not. For he seeþ þe liʒt of þis world. Forsoþe, if he goiþ in þe nyʒt, he hirtiþ. For liʒt is not in him. He seide þese þingis, and aftir þes þingis he seiþ to hem: Lazarus, oure frend, slepiþ. But I go to reise him fro sleep. Þerfore, hise disciplis seiden: Lord, if he slepiþ, he schal be saaf. Forsoþe, Jesu hadde seid of his deeþ, but þei gessiden þat he seide of sleping of sleep. Þanne, þerfore Jesu seide openly to hem: Laarus is deed. And I haue ioye for ʒou, þat ʒe bileue. For I was not þere. But go we to him. Þerfore Thomas, which is seid, Didymus, seide to euen disciples: Go we also, þat we die wiþ him. And so Jesu cam and foond hym hauynge now foure daies in þe graue. Soþely, Betanye was bisidis Ierusalem. As fiftene furlongis. Forsoþe, manye of þe iewis camen to Marie and Martha to comforte hem of her broþir. Þerfor, as Martha herde, for Jesu cam, sche ran to him. Forsoþe, Marie saat a hoom. Þerfore, Marthe seide to Jesu: Lord, if þou haddist þe here, my broþir hadde not be deed. But also now I woot for what euere þingis þou schalt axe of God, God schal ʒyue to þee. Jesu seiþ to hir: þi broþir schal rise aʒen. Martha seiþ to him: Y woot for he schal rise aʒen in þe risyng in þe laste dai. Jesu seiþ to hir: I am aʒen rising and lif. He þat bileueþ into me, ʒhe pouʒ he be deed, schal lyue. And ech þat lyueþ and bileueþ into me schal not die wiþouten ende. Bileuest þou þis þing, sche seiþ to him: Ʒhe lord, I haue bileued, for þou art Crist, þe sone of quik God þat hast come into þis world. And whanne sche hadde seid þes þingis sche wente and clepide Marie, hir sister, in silence, seiynge: þe maistir comeþ and clepiþ þee as sche herde. Sche roos anoon and cam to him. Soþely, Jesu cam not ʒit into þe castel, but he was ʒit in þat place where Marthe hadde come aʒens him. Þerfore, whanne þe Iewis þat weren wiþ hir in þe hous and coumfortiden hir, saien Marie, for sche roos. Soon þei and wente out, sueden hir, and seiden for sche goþ to þe graue, þat sche wepe þere. Þerfore, whanne Marie hadde seyn wher Jesu was, sche seynge him, felde doun to his feet and seide to him: Lord, if þou haddist be here, my broþir hadde not be deed. Þerfore, as Jesu saiʒ hir weping, and þe iewis wepinge þat weren wiþ hir, he made noyse in spirit. And troublide himsilf and seide: Where han ʒe put him? þei seien to him: Lord, come and se. And Jesu wepte. Þerfore þe iewis seiden. Lo, how he louede him. Forsoþe, summe of hem seiden: wher þis man þat openede þe iʒen of þe man borun blynd myʒte not make þat also þis schulde not die, þerfore Jesu, eft makinge noyse in himself, cam to þe graue. Forsoþe, a den was, and a ston was put aboue it. Jesu seide: take ʒee awei þe ston. Martha, þe sistir of him þat was dead, seiþ to him: Lord, he stinkiþ now, for he is of foure daies. Jesu seiþ to hire: Wheþir I haue not seid to þee, for if þou shulde beleeue þou shalt seen þe glorie of God. Þerfore, þei token awei þe ston. Forsoþe, þe eʒen reisid vpward, Jesu seide: Fadire, I do þankingis to þee, for þou herdest me. Forsoþe, I wiste for þou herest me euere, but for þe puple þat stondiþ aboute: I seide þat beiþ bileue. For þou hast sent me. whan he hadde seid þes þingis, he criede with gret vois: Laʒarus kum forþ. And, anoon, he þat was dead cam forþ, bounden þe hondis and feet with bondis and his face. was bounden with a sudarie. Jesu seiþ to hem: vnbinde ʒee him. And suffreþ to gon awei. Þerfore manye of þe iewis þat camen to Marie and Marþa. And seʒen what þingis he dide: bileuyden into him. Soþli, summe of hem wenten to Fariseis and seiden to hem: What þingis Jesu dide. Þerfore, þe bischopis and Fariseis gadrieden a counceil aʒeens Jesu and seiden: What don wee? For þis man dob manye myraclis if we lefen him þus. Alle men shulen bileuen into him and Romayns shulun come and taken oure place and folc. Þerfore, oon of hem, Caifas bi name, whan he was bischop of þat ʒeer, seide to hem: ʒee witen no þing, neiþir þenken for it spediþ to ʒou þat o man die for þe puple and þat al þe folk perische not. Forsoþe, he seide not þis þing of himsilf but whanne he was bischop of þat ʒeer. He profeciede, for Jesu schulde die for þe folk. And not oonly for þe folk but þat he schulde gadere into oon þe sones of God þat weren scaterid. Þerfore þei bouʒten fro þat dai to sle him. Þerfor, Jesu walkide not now openly anentis þe iewis but he wente into a cuntrei bisidis desert into a citee which is seid Effrem and dwellide þere wiþ his disciplis.

IX.I

Mr [10:32] Erant autem in uia ascendentes in Ierosolimam. Et praecedebat illos Iesus: et stupebant: et sequentes timebant. Mt [20:17] Et assumpsit Mr [10:32] iterum Mt [20:17] duodecim discipulos suos secreto: et Mr [10:32] coepit illis dicere quae essent ei uentura Mr [10:33] Quia ecce ascendimus Ierosolimam Lv [18:31–32] et consummabuntur omnia quae scripta sunt per prophetas de Filio hominis. Tradetur enim Mr [10:33] principibus sacerdotum: et scribis et senioribus. Mt [20:18] Et condemnabunt eum morte: Mr [10:33–34] et tradent eum gentibus [Mt ~~[20:19] ad deludendum & flagellandum & crucifigendum]~~ et illudent ei: et conspuent eum: et flagellabunt eum: et interficient eum. Et tercia die resurget. Lv [18:34] Et ipsi nichil horum intellexerunt. Erat autem uerbum istud absconditum ab eis: et non intelligebant quae dicebantur. Mt [20:20–22] Tunc accessit ad eum mater Filiorum Zebaedei cum Filiis suis: adorans et petens aliquid ab eo. Qui dixit ei: Quid uis? Ait illi: Dic ut sedeant hi duo Filii mei: unus ad dexteram tuam: | et unus ad sinistram: in regno tuo. Respondens autem Iesus dixit: Nescitis quid petatis. Potestis bibere calicem quem ego bibiturus sum? Mr [10:38] Aut baptismo quo ego baptizor: baptizari? Mt [20:22] Dicunt ei: Possumus. Mr [10:39] Iesus autem. Ait eis: Calicem quidem: quem ego bibo bibetis: et baptismo: quo ego baptizor: baptizabimini: Mt [20:23–28 +] sedere autem ad dexteram meam et adsinistram non est meum dare uobis: sed quibus paratum est a patre meo. Et audientes decem: indignati sunt de duobus fratribus. <20:25> Iesus autem uocauit eos ad se: et ait: Scitis quia principes gentium dominantur eorum: et qui maiores sunt: potestatem exercent in eos. Non ita erit inter uos: sed quicumque uoluerit inter uos maior fieri: sit uester minister: Et qui uoluerit inter uos primus esse: erit uester seruus. Sicut filius hominis non uenit ministrari sed ministrare: et dare animam suam redemptionem pro multis. Uos autem quaeritis de modico crescere et de maximo minui. Cum autem introieritis ad caenam uocati nolite recumbere in superioribus locis ne forte dignior te superueniat: et accedens is qui te inuitauit dicat tibi adhuc inferius accede et confundaris. Si autem recubueris in inferiori loco et aduenerit humilior te dicet tibi qui te inuitauit: accede adhuc superius. Et erit tibi hoc utilius.

Forsoþe, þei weren in þe weye, stiʒynge into Ierusalem. And Jesu wente bifore hem. And þei wondriden. And, þei suynge, dredden. And he took eft hise twelue disciplis preuyly. And he bigan to seie to hem: What þingis schulde come to him? For, lo, we stiʒen to Ierusalem. And alle þingis schulen þe fillid þat ben writun bi þe profetis of manys sone. For he schal be bitakun to þe prynces of prestis. And to þe scribis and to þe eldre men. And þei schulen condempne him bi deeþ. And þei schulen bitake hym to heþen men. And he schal be scornyd. And þei schulen spete on hym and þei schulen bete him. And þei schulen slee hym. And he schal rise aʒen in þe þridde day. And þei vndirstoden noon of þese þingis. Forsoþe, þis word was hid fro hem. And þei vndirstoden not what þingis weren seid. Þanne þe modir of Sebedeis sones neiʒede wiþ hire sones to hym, worschipinge, and axinge sum þing of him. Which seide to hir: What wolt þou? Sche seide to him: Seie þou, þat þese, my twey sones, sitte: oon at þi riʒt half and oon at þi left half in þi rewme. Forsoþe, Jesu answeringe, seide: ʒe witen not what ʒe schulen axe, mowen ʒe drynke þe cuppe, which I schal drynke. Eþir be baptisid in þe baptym in which I am baptisid. þei seien to him: we mown. Forsoþe, Jesu seide to hem: Soþely, ʒe schulen drynke my cuppe which I drynke. And ʒe schulen be baptisid in þe baptym in which I am baptisid, treuly to sitte at my riʒt half and at my left half. It is not myn to ʒyue to ʒou but to whiche it is maad redy of my Fadir. And ten, heeringe, hadden dedeyn of þe twey bryþeren. Forsoþe, Jesu clepide hem to himsilf and seide: ʒe wite for prynces of heþen men ben lordis of hem. And þei þat ben grettere vsen power on hem. It schal not be so among ʒou but whoeuere wole be maad þe grettere among ʒou: be he ʒoure mynystre. And he þat wole be þe firste among ʒou schal be ʒoure seruaunt. As mannys sone cam not to þe serued but to serue and to ʒyue his lif redempcioun for manye. Forsoþe, ʒe seken to wexe fro litel. And to be decreessid fro þe mooste. Soþely, whanne ʒe entren clepid to a sopper, nyle ʒe sitte to mete in þe hiʒere places lest, parauenture, a worþiere man þan þou come aboue. And, he neiʒynge þat clepide þee to feeste, seie to þee: ʒit go lowere; and þou be aschamed. Forsoþe, if þou schalt sitte to mete in þe lowere place and a lowere man þat is lasse worþi þan þou schal come: he þat clepide þee to feeste schal seie to þee: go þou ʒit hiʒere. And þis schal be more profitable to þee.

IX.II

Lv [18:35–43] Factum est autem cum appropinquaret Iericho: caecus quidam sedebat secus uiam: mendicans. | Et cum audiret turbam praetereuntem: interrogabat quid hoc esset. Dixerunt autem ei: quod Iesus Nazarenus transiret. Et clamauit: dicens: Iesu: Fili Dauid: miserere mei. Et qui praeibant: increpabant eum ut taceret. Ipse uero multo magis clamabat: Fili Dauid: miserere mei. <18:40> Stans autem Iesus iussit illum adduci ad se. Et cum appropinquasset: interrogauit illum: dicens: Quid tibi uis faciam? At ille dixit: Domine: ut uideam. Et Iesus dixit illi: Respice: fides tua te saluum fecit. Et confestim uidit: et sequebatur eum magnificans Deum. Et omnis plebs ut uidit: dedit laudem Deo.

Forsoþe, it was don, whanne he neiʒede to Ierico: sum blynd man sat bisidis þe weye beggynge. And whanne he herde þe cumpanye goynge forþ, he axide what þis þing was. Soþely, þei seiden to hym þat Jesu of Naʒareth passide. And he criede, seiynge: Jesu, þe sone of Dauiþ, haue merci on me. And þei þat wenten bifore blameden him þat he schulde be stille. Soþely, he criede myche more: þou sone of Dauiþ, haue merci on me. Forsoþe, Jesu stondinge, comaundide him to be brouʒt to him. And whanne he neiʒede, he axide him and seide: What wolt þou I schal do to þee? And he seide: Lord, þat I se. And Jesu seide to him: Biholde þou, þi feiþ haþ maad þee saaf. And anoon he saiʒ, and suede him, magnyfiynge God. And al þe peple as it saiʒ, preisyng to God.

IX.III

Mr [10:46] Et ueniunt Iericho. Lv [19:1–28] Et ingressus perambulabat Iericho. Et ecce uir nomine Zachaeus. Et hic erat princeps publicanorum: et ipse diues. Et quaerebat uidere Iesum quis esset: et non poterat prae turba: quia statura pusillus erat. Et praecurrens ascendit in arborem siccomorum ut uideret illum: quia inde erat transiturus. <19:5> Et cum uenisset ad locum: suscipiens Iesus uidit illum: et dixit ad eum: Zachee: festinans descende quia hodie in domo tua oportet me manere. Et festinans descendit: et excepit illum gaudens. Et cum uiderent omines: murmurabant: dicentes quod ad hominem peccatorem diuertisset. Stans autem Zacheus: dixit ad Dominum. Ecce dimidium bonorum meorum: Domine: do pauperibus: et si quid aliquem defraudaui: reddo quadruplum. Ait Iesus ad eum: | Quia hodie salus domui huic facta est: eo quod et ipse filius sit Abrahae. <19:10> Uenit enim Filius hominis quaerere et saluum facere quod perierat. Haec illis audientibus: adiciens dixit parabolam: eo quod esset prope Jerusalem: et quia existimarent quod confestim regnum Dei manifestaretur. Dixit ergo: Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum: et reuerti. Uocatis autem decem seruis suis: dedit illis decem mnas: et ait ad illos: Negotiamini dum uenio. Ciues autem eius oderant illum: et miserunt legationem post illum: dicentes: Nolumus hunc regnare super nos. <19:15> Et factum est ut rediret: accepto regno. Et iussit uocari seruos: quibus dedit pecuniam: ut sciret quantum quisque negotiatus esset. Uenit autem primus: dicens: Domine: mna tua decem mnas adquisiuit. Et ait illi: Euge bone serue: quia in modico fidelis fuisti: eris potestatem habens supra decem ciuitates. Et alter uenit: dicens: Domine: mna tua fecit quinque mnas. Et huic ait: Et tu esto supra quinque ciuitates. <19:20> Et alter uenit: dicens: Domine: ecce mna tua: quam habui repositam in Sudario: Timui enim te: quia homo austeris es: tollis quod non posuisti: et metis quod non seminasti. Dicit ei: De ore tuo te iudico: serue nequam. Sciebas enim quod ego austerus homo: tollens quod non posui: et metens quod non seminaui. Et quare | non dedisti pecuniam meam ad mensam: et ego ueniens cum usuris exigissem illam? Et astantibus dixit: Auferte ab illo mnam: et date illi qui decem mnas habet. <19:25> Et dixerunt ei: Domine: habet decem mnas. Dico autem uobis: quia omni habenti dabitur. Ab eo autem qui non habet: et quod habet auferetur ab eo. Ueruntamen inimicos meos illos: qui noluerunt me regnare super se: adducite huc: et interficite ante me. Et his dictis: praecedebat ascendens Ierosolimam.

And þei comen to Ierico. And he gon in walkide in Ierico, and, lo, a man Sache bi name, and þis was a prynce of pupplicans. And he was riche, and he souʒte to se Jesu, who he was. And he myʒte not for þe cumpany for he was litil in stature. And, he rennynge before, stiʒede into a sicomore tre þat he schulde se him. For he schulde passe fro þennys. And Jesu biholdinge vpward whanne he cam to þe place saiʒ him and seide to him: Sache hastynge come doun, for todai it bihoueþ me to dwelle in þin hous. And he hastynge cam doun. And ioiynge resseyuede him. And whanne alle men saien, þei grucchiden, seiynge for he hadde turned to a synful man. Forsoþe, sache stondinge seide to þe lord: Lo, lord, I ʒeue þe half of my goodis to pore men. And if ʒe haue eny þing defraudid eny man, I ʒelde þe fourefoold. Jesu seide to him: For in þis dai heelþe is maad to þis hous, for he is þe sone of Abraham. For mannys sone cam to seke and to make saf þe þing þat perischide. Hem heeringe þes þingis, he addinge seide a parable for he was nyʒe Ierusalem. And for þei gessiden þat anoon þe rewme of God schulde be schewid. Þerfore he seide sum noble man wente into a fer cuntree, to take to him a rewme. And to turne aʒen, soþly his ten seruauntis clepid, he ʒaf to hem ten besauntis and seide to hem: Marchaundise ʒe, til I come. Forsoþe, hise citeseyns hatiden hym, and senten a messangir aftir him, seiynge: We wolen not, þat he regne on vs. And it was don þat he turnede aʒen: þe rewme takun. And he comaundide hise seruauntis forto be clepid, to whiche he ʒaf money. Þat he schulde wite how myche ech hadde wonne þi chaffaringe. Forsoþe, þe firste cam, seiynge: Lord, þi besaunt haþ wonne ten besauntis. And he seide to him: wel be þou goode seruaunt. For in litil þing þou hast þe feipful: þou schalt be hauynge power on ten citees. And þe toþir cam, seiynge: Lord, þi besaunt haþ maad fyue besauntis. And he seide to þis: And be þou on fyue citees. And þe pridde cam, seiynge: Lord, lo þi besaunt, which I hadde kept in a sudarie. Forsoþe, I drede þee, for þou art an austerne man þou, takist awey þe þing which þou hast not sett. And þou repist þing which þou hast not sowe. He seiþ to him: Wickide seruaunt, of þi mouþ I deme þee. Wistist þou þat I am an austerne man takynge awey þe þing which I haue not set. And, repyng þe þing which I haue not sowe. And whi hast þou not ʒoue my money to þe boord? And J, comynge, schulde haue resseyued it soþely wiþ vsurirs. And he seide to men stondynge nyʒ: Take ʒe awey þe besaunt fro him and ʒyue ʒe to him þat haþ ten besauntis. And þei seiden: Lord, he haþ ten besauntis. Sopely, I seie to ʒou to ech man hauynge it schal be ʒouen. And he schal be plenteuous but fro him þat haþ not. Also, þat þing þat he haþ schal þe takun awey of him. Nepeles, brynge ʒe hiþur þilke myn enemyes þat nolde me regne on hem. And slee ʒe bifore me and, þese þingis seid, he wente before, stiʒinge to Ierusalem.

IX.IIII

Mr [10:46] Et proficiscente eo de Iericho: et discipulis eius Mt [20:29–34] secutae sunt eum turbae multae. <20:30> Et ecce duo caeci sedentes secus uiam: audierunt quod Iesus transiret: et clamauerunt: dicentes: Domine: miserere nostri: fili Dauid. Turba autem increpabat eos: ut tacerent. At illi magis clamabant: dicentes: Domine: miserere nostri: fili Dauid. Et stetit Iesus et uocauit eos: et ait: Quid uultis ut faciam uobis? Dicunt illi: Domine: ut aperiantur oculi nostri. Misertus autem eorum Iesus: tetigit oculos eorum. Et confestim uiderunt: et secuti sunt eum.

And him and hise disciples, goynge out of Ierico, many cumpanyes sueden him. And, lo, twey blynde men, sittynge bisidis þe wey, herden þat Jesu passide. And pei crieden, seiynge: Lord, þe sone of Dauid, haue merci on vs. Forsoþe, þe cumpany blamyde hem þat þei schulden be stille. And þei criʒeden more, seiynge: Lord, þe sone of Dauyd, haue merci on vs. And Jesu stood and clepide hem, and seide: What wole ʒe þat I do to ʒou? þei seien to him: Lord, þat our iʒen be openyd. Forsoþe, Jesu hauynge merci on hem, touchide her iʒen. And anoon þei saien and sueden him.

IX.V

Io [11:55–12:1] Proximum autem erat pascha Iudaeorum. Et ascenderunt multi Ierosolimam de regione ante pascha: ut sanctificarent se ipsos. Quaerebant ergo Iesum: et colloquebantur ad inuicem in templo stantes: Quid putatis: quia non uenit ad diem festum? Dederant autem pontifices et Pharisaei mandatum: ut si quis cognouerit ubi sit: indicet: ut apprehendant eum. | <12:1> Iesus ergo ante sex dies paschae uenit Bethaniam: ubi fuerat Lazarus mortuus: quem suscitauit Iesus. Mt [26:6] Cum autem esset Iesus in Bethania in domo Symonis leprosi: Mr [14:3] et recumberet: Io [12:2–3] fecerunt ei caenam ibi: et Martha ministrabat. Lazarus uero unus erat ex discumbentibus cum eo. Maria ergo Mt [26:7] habens alabastrum Io [12:3] accepit libram Mr [14:3] spicati Io [12:3] nardi pistici: preciosi: Mr [14:3] Venit mulier Mt [26:7] accessit ad eum Io [12:3] et unxit pedes Iesu: et extersit capillis suis pedes eius Mr [14:3] Et fracto alabastro: effudit super caput Mt [26:7] ipsius recumbentis. Io [12:3] et domus impleta est ex odore unguenti. Mr [14:4] Erant autem quidam Mt [26:8] discipuli Mr [14:4–5] indigne ferentes intra semet ipsos: et dicentes: ut quid perdicio ista unguenti facta est? <14:5> Poterat enim ungentum istud uenundari plus quam trecentis denariis: et dari pauperibus. Et fremebant in eam. Io [12:4–6] Dicit ergo unus ex discipulis eius: Iudas Scariothis: qui erat eum traditurus: <12:5> Quare hoc unguentum non ueniit trecentis denariis: et datum est egenis? Dixit autem hoc: non quia de egenis pertinebat ad eum: sed quia fur erat: et loculos habens: ea quae mittebantur: portabat. Mt [26:10] Sciens ergo Iesus: ait illis. Mr [14:6] Sinite eam: Io [12:7] ut in diem sepulturae meae seruet illud. Mr [14:6–8] Quid illi molesti estis? Bonum opus operata est in me. Semper enim pauperes habetis uobiscum: et cum uolueritis: potestis illis bene facere: me autem non semper habebitis. Quod habuit haec: fecit. Mt [26:12–13] Mittens enim haec unguentum hoc in corpus meum: ad sepeliendum me fecit. Amen dico uobis: ubicumque praedicatum fuerit hoc euangelium in toto mundo: dicetur et quod haec fecit: in memoriam eius. Io [12:9–11] Cognouit ergo turba multa | ex Iudaeis quia illic est: et uenerunt: non propter Iesum tantum: sed ut Lazarum uiderent: quem suscitauit a mortuis. <12:10> Cogitauerunt autem principes sacerdotum ut et Lazarum interficerent: quia multi propter illum abibant ex Iudaeis: et credebant in Iesum.

Forsoþe, þe Paske of Iewis was next and many men of þe cuntrey stiʒeden to Ierusalem bifor Paske þat þei schulden halowe hemsilf. Þerfore, þei souʒten Jesu and spaken togidre, stondinge in þe temple. What gesse ʒe, for he comeþ not to þe feeste dai. Forsoþe, þe bischopis and Farisees hadden ʒouen a maundement þat, if eny man knew wher he is, he schewe þat þei taken hym. Þerfore, Jesu, bifore sixe daies of Paske, cam to Betanye where lasarus was deed whom Jesu reiside. Forsoþe, whanne Jesu was in Betanye in þe hous of Symount Leprouse, and sat to mete, þei maden þere a souper to him. And Martha mynystide. Iaʒarus, forsoþe, was oon of men sittinge to mete wiþ him. Þerfore Marie, hauynge an alabastre boi, took a pound of oynement of narde, maad of þe eeris of narde, þat was trewe and precious. A womman cam and neiʒede to him and anoyntide þe feet of Jesu and wiþte hise feet wiþ hir heeris. And, þe alabastre brokun, sche schedde on þe heed of him sittinge at mete. And pe hous was fillid of þe odour of oynement. Forsoþe, summe disciplis weren beringe vnworpily wiþinne hemsilf and seiynge: wherto is þis loss of oynement maad? For þis oynement myʒte be seeld for more þan þre hundrid pens and be ʒouen to pore men. And þei beeten togidre be teeþ aʒen hir. And, þerfore, oon of hise disciplis seide, Iudas of Scariot þat schulde bitraie him: Whi is not þis oynement seeld for þre hundrid pens and is ʒouen to nedi men? Forsoþe, he seide þis: Not for it perteynede to him of nedi men, but for he was a þeef. And, he hauynge purssis, bar þo þingis þat weren sent. Þerfore, Jesu witinge, seide to hem: Suffre ʒe hir þat sche kepe it til into þe dai of my biriyng. What ben ʒe heuye to hir? She haþ wrouʒt a good work in me. Forsoþe, ʒe schulen euere haue pore men wiþ ʒou, and whanne ʒe wolen ʒe mowen do good to hem. But ʒe schulen not euer haue me. Þis womman dide þe þing þat she hadde. For þis womman sendinge þis oynement into my bodi made to birie me. Treuli I seie to ʒou: Where euere þis gospel schal be prechid in al þe world, it schal be seid: and þat þis woman dide into mynde of him. Þerfore, myche cumpany of þe Iewis knew for he was þere. And þei camen not oonly for Jesu but also þat þei schulden se Iaʒarus, whom he reiside fro deed men. Forsoþe, þe prynces of prestis þouʒten þat þei wolde sle also Laʒarus, for many of þe Iewis wenten for him, and bileuyde into Jesu.

IX.VI

Io [12:12] In crastinum autem Mt [21:1] cum appropinquassent Ierosolimis et uenissent Bethfage ad montem Lv [19:29] qui uocatur Oliueti: Mt [21:1] tunc Iesus misit duos discipulos Lv [19:29] suos Mt [21:2] dicens eis: Ite in castellum quod contra uos est: et statim Mr [11:2] introeuntes illud Mt [21:2] inuenietis asinam alligatam: et pullum cum ea Mr [11:2] ligatum: super quem nemo adhuc hominum sedit. Mt [21:2–3] Soluite et adducite mihi. Et si quis uobis dixerit. Mr [11:3] Quid facitis? Mt [21:3] dicite quia dominus his opus habet. Et confestim dimittet eos. Mr [11:3] huc. Mt [21:6] Euntes autem discipuli Lv [19:32] [qui] missi erant: et inuenerunt [sicut] dixit illis. Mt [21:7] asinam: et Lv [19:32] [stan]tem pullum Mr [11:4] ligatum [ante] ianuam foris in biuio [et] Mt [21:6] fecerunt sicut praecepit illis Iesus. Lv [19:33] Soluentibus autem illis Mr [11:5] quidam de illic stantibus Lv [19:33] dixerunt ad illos Mr [11:5] Quid facitis Lv [19:33] Quid soluitis [pullum] Mr [11:6] Qui dixerunt eis sicut praeceperat illis Iesus. Et dimiserunt eis. Mt [21:7] Et adduxerunt Mr [11:7] ad Iesum Mt [21:7] et imposuerunt | super eos uestimenta sua: et eum desuper sedere fecerunt. [Mt [21:4–5]] Hoc autem totum factum est: ut adimpleretur quod dictum est per prophetam dicentem: Dicite Filiae Syon. Io [12:15] Noli timere. Mt [21:5] Ecce rex tuus uenit tibi mansuetus: sedens super asinam et pullum Filium subiugalis. Io [12:16] Haec non cognouerunt discipuli eius primum: sed quando glorificatus est Iesus: tunc recordati sunt quia haec erant scripta de eo: et haec fecerunt ei. Lv [19:36] Eunte autem illo: Mt [21:8] plurima turba strauerunt uestimenta sua in uia: Mr [11:8] Alii autem frondes cedebant Mt [21:8] Alii ramos de arboribus: et sternebant in uia. Lv [19:37–38] Et cum appropinquaret iam ad descensum montis Oliueti: coeperunt omnes turbae descendentium gaudentes laudare deum uoce magna super omnibus: quas uiderant: uirtutibus: dicentes: Benedictus qui uenit rex in nomine domini: pax in caelo: et gloria in excelsis. Io [12:12–13] Turba autem multa: [quae con]uenerat ad diem festum: [cum] audissent quia uenit Iesus Ierosolimam: acceperunt ramos palmarum: et processerunt obuiam ei: et clamabant: Osanna benedictus qui uenit in nomine domini: Rex Israel. Mt [21:9] Turbe autem quae praecedebant: et quae sequebantur clamabant: dicentes: Osanna Filio Dauid: Benedictus qui uenit in nomine domini: Osanna in altissimis. Mr [11:10] Benedictum quod uenit regnum Patris nostri Dauid: Osanna in excelsis. Lv [19:39–44] Et quidam Pharisaeorum de turbis dixerunt ad illum: Magister: increpa discipulos tuos. <19:40> Quibus ipse dixit: Dico uobis: quia si hi tacuerint: lapides clamabunt. Et ut appropinquauit: uidens ciuitatem fleuit super illam: dicens: Quia si cognouisses et tu. Et quidem in hac die tua: quae ad pacem tibi. Nunc: autem abscondita sunt ab oculis tuis. Quia ecce uenient dies in te: et circumdabunt te inimici tui uallo: et circumdabunt te: et coangustabunt te undique: et ad | terram prosternent te: et Filios tuos qui in te sunt. Et non relinquent in te lapidem super lapidem: eo quod non cognoueris tempus uisitationis tue. Mt [21:10–11] Et cum intrasset Ierosolimam: commota est uniuersa ciuitas: dicens: Quis est hic? Populi autem dicebant: Hic est Iesus propheta a Nazareth Galilaeae. Io [12:17–19] Testimonium ergo perhibebat turba quae erat cum eo quando Lazarum uocauit de monumento et suscitauit eum a mortuis. Propterea et obuiam uenit ei turba: quia audierant eum fecisse hoc signum. Pharisaei ergo dixerunt ad semet ipsos: uidetis quia nichil proficimus: Ecce mundus totus post eum abiit.

Forsoþe, in þe morwe, whanne þei hadden neiʒed to Ierusalem and hadden come to Bethfage to an hil, which is clepid of Olyuete, þanne Jesu sente hise tweyne disciples, seiynge to hem: go ʒe into þe castel which is aʒens ʒou and anoon, ʒe entrynge into it, schulen fynde a sche asse tied, and a colt tied wiþ hir, on which colt no man sat. ʒit vntiʒe ʒe and brynge ʒe to me. And if eny man seie to ʒou: what don ʒe? Seie ʒe: for þe Lord haþ nede to hem. And [a]noon he schal leeue hem hiþur. Forsoþe, þe disciplis goynge þat weren sent, founden as he seide to hem a she asse and colt stondinge boundun bifore þe ʒate wiþoutforþ in þe meetinge of twey weies. And þei diden as Jesu comaundide to hem. Forsoþe, hem vntiynge, some of men stondynge þere, seiden to hem: What don ʒe? What vntien ʒe þe kolt? Whiche seiden to þo men. As Jesu hadde comaundid to hem. And þei suffriden hem. And þei brouten to Jesu and þei puttiden her cloþis on þo beestis. And maden him to sitte aboue. Forsoþe, al þis was don þat þe þing schulde be fillid which was seid bi þe profete, seiynge: Seie ʒe to þe douʒter of Sion. Nyle þou drede. Lo, þi Kyng comeþ to þee: mylde sittinge on a she asse and a colt sone of a beeste vndir ʒokid. Hise disciplis knewen not first þes þingis but whanne Jesu was glorified. Þanne þei hadden mynde, for þes þingis weren writun of him. And þei diden þes þingis to hym. Forsoþe, him goynge, ful myche cumpany strewede her cloþis in þe weie. Soþeli, oþir men kittiden bowis. Soþli, oþir men kittiden braunchis of trees and streweden in þe weie. And whanne he hadde neiʒed now to þe comyng doun of þe hil of Olyuete. Alle þe cumpanyes of men goynge doun bigunnen ioiynge to preise God wiþ greet vois on alle þe virtues, whiche, þei saien, seiynge: Blessid is he þat comeþ Kyng in þe name of þe Lord. Pees in heuene and glorie in hiʒe þingis. Forsoþe, whanne myche cumpany þat cam togidre at þe feeste dai hadde herd for Jesu cam to Ierusalem, þei token braunchis of palmes. And þei wente forþ aʒens him. And þei crieden: Osanna, blessid is he þat comeþ kyng of Israel, in þe name of þe Lord. Forsoþe, þe cumpanyes þat wente bifore and þat sueden, crieden, seiynge: Osanna to þe Sone of Dauiþ. He is blessid þat comeþ in þe name of þe Lord. Osanna in hiʒeste þingis. Þe rewme of oure Fadire Dauip þat comeþ is blessed. Osanna in hiʒe þingis. And sum of Farisees of þe cumpanyes, seiden to him: Maister, blame þou þi disciplis. To whiche he seide: I seie to ʒou, for þouʒ þese schulen be stille, stoones schulen crie. And, as he neiʒede, seynge þe cite, he wepte þeron, seiynge: For if þou haddist knowe, also þou. And, soþely, in þis þi dai, which is to pees to þee. But now þo ben hid fro þin iʒen for, lo, daies schulen come in þee. And þin enmyes schulen cumpasse þee wiþ a pale. And þei schulen cumpasse þee. And þei schulen make þee streit on ech side and schulen caste þee doun to erþe. And þi sones þat ben in þee and þei schulen not leeue in þee a stoon on a stoon. For þou hast not knowe þe tyme of þi visitacioun. And whanne he hadde entrid into Ierusalem alle þe citee was mouyd, seiynge: Who is þis? Forsoþe, þe peplis seiden: þis is Jesu, þe profete of Naʒareth of Galile. Þerfore þe cumpany bar witnessing þat was wiþ him whanne he clepide Lajarus fro þe graue. And reiside him fro deed men. Þerfore þe cumpany cam also aʒens hym. For þei herden þat he dide þis myracle. Þerfore, þe Farisees seiden to hemsilf: ʒe seen for we profiten no þing. Lo, al þe world haþ gon after hym.

IX.VII

Io [12:20–50] Erant autem gentiles quidam ex his qui ascenderant ut adorarent in die festo. Hi ergo accesserunt ad Philippum: qui erat a Bethsaida Galilaeae: et rogabant eum: dicentes: Domine: uolumus Iesum uidere. Uenit Philippus: et dicit Andreae: Andreas rursum et Philippus dixerunt Iesu. Iesus autem respondit eis: dicens: uenit hora: ut clarificetur filius hominis. Amen: amen dico uobis: nisi granum frumenti cadens in terram mortuum fuerit ipsum solum manet. Si autem mortuum fuerit: multum fructum affert. <12:25> Qui amat animam suam: perdet eam. Et qui odit animam suam in hoc mundo: in uitam aeternam custodit eam. Si quis mihi ministrat: me sequatur. Et ubi sum ego: illic et minister meus erit. Si quis mihi | ministrauerit: honorificabit eum pater meus qui in caelis est. Ȼ Nunc anima mea turbata est: Et quid dicam? Pater: saluifica me ex hora hac. Sed propterea ueni in horam hanc. Pater clarifica nomen tuum. Uenit ergo uox de caelo: Et clarificaui: et iterum clarificabo. Turba ergo quae stabat et audierat: dicebat tonitruum factum esse. Alii dicebant: Angelus ei locutus est. <12:30> Respondit Iesus: et dixit: Non propter me uox haec uenit: sed propter uos. Nunc iudicium est mundi: Nunc princeps huius mundi eicietur foras. Et ego si exaltatus fuero a terra: omnia traham ad me ipsum. Hoc autem dicebat: significans qua morte esset moriturus. Respondit ei turba: Nos audiuimus ex lege quia christus manet in aeternum. Et quomodo tu dicis: oportet exaltari Filium hominis? Quis est iste Filius hominis? <12:35> Dixit ergo eis Iesus. Adhuc modicum: lumen in uobis est. Ambulate dum lucem habetis: ut non tenebrae uos comprehendant. Et qui ambulat in tenebris: nescit quo uadat. Dum lucem habetis: credite in lucem: ut Filii lucis sitis. Haec locutus est Iesus: et abiit: et abscondit se ab eis. Ȼ Cum autem tanta signa fecisset coram eis: non credebant in eum: ut sermo Ysaiae prophetae impleretur: quem dixit: Domine: quis credidit auditui nostro? Et brachium Domini cui reuelatum est? Propterea non poterant credere: quia iterum dixit Ysaias: <12:40> Excaecauit oculos eorum: et indurauit | eorum cor: ut non uideant oculis: et intelligant corde: et conuertantur: et sanem eos. Haec dixit Ysaias: quando uidit gloriam eius: et locutus est de eo. Ueruntamen et ex principibus multi crediderunt in eum: sed propter Pharisaeos non confitebantur: ut non de synagoga eicerentur. Dilexerunt enim gloriam hominum magis quam gloriam Dei. Iesus autem clamauit: et dixit: Qui credit in me: non credit in me: sed in eum qui misit me. <12:45> Et qui uidet me: uidet eum qui misit me. Ego lux in mundum ueni: ut omnis qui credit in me: in tenebris non maneat. Et si quis audierit uerba mea: et non custodierit: ego non iudico eum. Non enim ueni ut iudicem mundum: sed ut saluificem mundum. Qui spernit me: et non accipit uerba mea: habet qui iudicet eum. Sermo quem locutus sum: ille iudicabit eum in nouissimo die. Quia ego ex me ipso non sum locutus: sed qui misit me Pater: ipse mihi mandatum dedit quid dicam: et quid loquar. <12:50> Et scio quia mandatum eius uita aeterna est. Quae ergo ego loquor: sicut dixit mihi Pater: sic loquor.

Forsoþe, some weren heþen men of hem þat stiʒeden, þat þei schulden worschipe in þe feeste dai. Þerfore þei camen to Filip, þat was of Bethsaida of Galile. And preieden him, and seiden: Sire, we wolen se Jesu. Filip comeþ and seiþ to Andrew. Eft, Andrew and Filip seiden to Jesu. Soþely, Jesu answeride to hem and seide: þe our comeþ, þat Mannys Sone be glorified. Treuly, treuly, y seie to ʒou, no but a corn of wheete fallinge into erþe be deed. It dwellib aloone. Soþely, if it be deed, it bryngiþ myche fruyt. He þat louep his lif schal leese it. And he þat hatiþ his lif in þis world kepiþ it into euerelastinge lif. If eny man seruiþ me, sue he me. And wher I am: þer also my mynystre schal be. If eny man schal mynystre to me, my Fadire schal honoure him þat is in heuenes. And now my soule is trowblid; and what schal y seie? Fadir, saue me fro þis our. But herfore I cam into þis our. Fadir, clarifie þi name. Þerfore a vois cam fro heuene, seiynge: And I haue clarified. And eft y schal clarifie. Þerfore þe cumpany þat stood and herde seide þat þundir is maad. Oþir men seiden. An aungel spak to him. Jesu answeride and seide. Þis vois cam not for me but for ʒou. Now is þe dom of þe world. Now þe prynce of þis world schal be cast out wiþouteforp. And if I schal be enhaunsid fro þe erþe I schal drawe alle þingis to mysilf. Soþely he seide þis þing, signyfiynge bi what deeþ he schulde die. Þe cumpany answeride to hym: We han herd of þe lawe. For Crist dwellip wiþouten ende. And hou seist þou? It bihoueþ Mannys Sone to be reisid. Who is þis mannys sone? þerfore Jesu seide to hem: Ʒit a litil liʒt is in ʒou. Go ʒe while ʒe han liʒt, þat derknessis take not ʒou. And he þat goiþ in derknessis woot not whiþur he goiþ. Þe while ʒe han liʒt, bileue ʒe into liʒt þat ʒe be þe sones of liʒt. Jesu spak þes pingis and wente and hidde himsilf fro hem. Forsoþe, whanne he hadde do so greet myraclis bifore hem þei bileuyden not into hym, þat þe word of Isaie þe prophete schulde þe fillid, which he seide: Lord, who bileuyde to oure heering and to whom is þe arm of þe Lord, schewid: þerfore þei myʒten not bileue. For, eft, Isaie seide: He haþ blyndid þe iʒen of hem. And he haþ maad hard þe herte of hem, þat þei se not wiþ iʒen, and vndirstonde not þi herte. And be conuertid and I heele hem. Isaie seide þes þingis. Whanne he saiʒ þe glorie of him and spak of him, neþeles also of þe princes, manye bileuyden into him. But for þe Farisees, þei knowlechiden not, þat þei schulden not be cast out of þe synagoge. For þei louyden þe glorie of men more þan þe glorie of God. Forsoþe, Jesu criede and seide: He þat bileueþ into me, bileueþ not into me but into him þat sente me. He þat seeþ me, seeþ him þat sente me. J, liʒt, cam into þe world þat ech þat bileueþ in me dwelle not in derknessis. And if eny man heeriþ my wordis and kepiþ not, I deme not hym. Forsoþe, I cam not þat y deme þe world, but þat I make saf þe world. He þat dispisiþ me and takiþ not my wordis, haþ him þat schal deme him. Þilke word which I haue spoke schal deme him in þe laste day. For y haue not spoke of mysilf but þe Fadire þat sente me, ʒaf comaundement to me what I schal seie and what I schal speke. And I woot for his comaundement is euerlastynge lif. Þerfore I speke so þo þingis whiche I speke as þe Fadire seide to me.

IX.VIII

Mt [21:12] Et intrauit Iesus in templum Dei: et eiciebat omnes uendentes et ementes in templo: et mensas nummulariorum et cathedras uendentium columbas euertit. Mr [11:16–18] Et non sinebat ut quisquam transferret uas per templum. Et docebat: dicens eis: | Nonne scriptum est: Quia domus mea: domus orationis uocabitur omnibus gentibus? uos autem fecistis eam speluncam latronum. Quo audito principes sacerdotum et scribae Lv [19:47] et principes plebis quaerebant Mr [11:18] quomodo eum perderent. Lv [19:48]Et non inueniebant quid facerent illi: Mr [11:18] Timebant enim eum. Lv [19:48] Omnis enim populus suspensus erat: audiens illum. Mr [11:18] quoniam uniuersa turba admirabatur super doctrina eius. Mt [21:14–17] Et accesserunt ad eum caeci et claudi in templo: et sanauit eos. Uidentes autem principes sacerdotum et scribe mirabilia quae fecit: et pueros clamantes in templo: et dicentes: Osanna Filio Dauid: indignati sunt: et dixerunt ei: Audis quid isti dicunt? Iesus autem dixit eis: Vtique: Numquam legistis: quia ex ore infantium et lactentium perfecisti laudem? Et relictis illis: Mr [11:11] et circumspectis omnibus: cum iam uespera esset hora: Mt [21:17] abiit foras extra ciuitatem in Bethaniam: Mr [11:11] cum duodecim. Mt [21:17–18] ibique mansit et docebat eos de regno Dei. Mane autem Mr [11:12] alia die cum exiret a Bethania: Mt [21:18] reuertens in ciuitatem: esuriit. Mr [11:13] Cumque uidisset a longe Mt [21:19] fici arborem unam secus uiam Mr [11:13] habentem folia: uenit Mt [21:19] ad eam Mr [11:13–14] si quid forte inueniret in ea. Et cum uenisset ad eam: nichil inuenit praeter folia. Non enim erat tempus ficorum. Et respondens dixit ei. Mt [21:19] Nunquam ex te fructus nascatur in sempiternum. Mr [11:14] Nec iam amplius in aeternum quisquam ex te fructum manducet. Mt[21:19] Et arefacta est conti|nuo ficulnea. Mr[11:14–15] Et audiebant discipuli eius. <11:15> Et ueniunt Ierosolimam. Ȼ Mr [11:19–20] Et cum uespera facta esset: egrediebatur de ciuitate. Et cum mane transirent: uiderunt ficum aridam factam a radicibus. Mt [21:20] Et uidentes discipuli: mirati sunt dicentes: Quomodo continuo aruit. Mr [11:21–22] Et recordatus Petrus: dixit ei: Rabbi: ecce ficus cui maledixisti aruit. Et respondens Iesus ait illis: Habete fidem Dei. Mt [21:21] Amen dico uobis: si habueritis fidem et non hesitaueritis: non solum de ficulnea facietis: sed et si monti huic dixeritis: Tolle: et iacta te in mare: fiet. Mr [11:24–26] Propterea dico uobis: omnia quecumque orantes petitis: credite quia accipietis: et uenient uobis. <11:25> Et cum stabitis ad orandum: dimittite si quid habetis aduersus aliquem: ut et pater uester qui in caelis est: dimittat uobis peccata uestra. Quod si uos non dimiseritis: nec Pater uester qui in caelis est: dimittet uobis peccata uestra.

And Jesu entride into þe temple of God and castide out alle men sellynge and biynge in þe temple. And he turnede vpsodoun þe boordis of chaungeris. And þe chairis of men sillinge culueris. And he suffride not þat eny man schulde þere a vessel bi þe temple. And he tauʒte, seiynge to hem: Wher it is not writun for myn hous schal be clepid an hous of preier to alle folkis. Forsoþe, ʒe han maad it a denne of þeuys. Which þing herd, þe prynces of prestis and þe scribes, and þe prynces of þe peple souʒten how þei schulden leese him. And þei founde not what þei schulden do to him, for þei dreden him. Forsoþe, al þe peple was al occupied heeringe hym, for al þe cumpany wondride on his doctryn. And blynde men and crokid neiʒeden to him in þe temple. And he heelide hem. Forsoþe, þe prynces of prestis and Scribis seynge þe myraclis whiche he dide. And þe children criynge in þe temple, and, seiynge: Osanna to þe sone of Dauib, hadden indingnacion, and seiden to him: Heerist þou what þes seien? Forsoþe, Jesu seide to hem: Ʒhe, redden ʒe neuere. For of þe mouþ of ʒonge childryn not spekinge and soukinge mylk. Þou hast maad parfit preisynge? And, hem forsakun, and alle men lokid aboute, whanne it was nowe þe our of euentid, he wente forþ wiþoute þe citee into Betanye wiþ twelue. And þere he dwellide. And tauʒte hem of þe rewme of God. Forsoþe, eerly in anoþir day, whanne þei wenten out of Betany, he, turnynge aʒen into þe cite, hungride. And whanne he hadde seyn a fige tre afer, bysidis þe weye, hauyne leeuys, he cam to it, if parauenture he schulde fynde eny þing þerinne. And, whanne he cam to it, he foond noþing out takun leeuys. Forsoþe, it was not tyme of figis, and he, answeringe, seide to it: Neuere fruit come forþ of þee into wiþouten ende; neþir eny man ete more fruit of þee into wiþouten ende. And þe fige tre was dried anoon. And hise disciplis herden. And þei comen to Ierusalem. And, whanne euentid was maad, þei ʒeden out of þe citee. And, whanne þei passiden eerly, þei saien þe fige tre maad drie fro þe rootis. And, þe disciplis seynge, wondriden, seiynge: Hou it dried anoon. And Petre, biþenkynge, seide to hym: Maister, lo þe fige tre which þou cursidist, driede. And, Jesu answeringe, seide to hem: Haue ʒe þe feiþ of God. Treuly, I seie to ʒou. If ʒe schulen haue feiþ and schulen not doute, not oonly ʒe schulen do of þis fige tree. But also if ʒe schulen seie to þis hil, take awey and caste þee into þe see, it schal þe don. Þerfore I seie to ʒou: alle þingis whiche euere þingis ʒe preiynge axen. Bileue ʒe, for ʒe schulen take and þei schulen come to ʒou. And whanne ʒe schulen stonde forto preie, forʒyue ʒe if ʒe han enyþing aʒens eny man. Þat also ʒoure Fadire which is in heuenys: forʒyue to ʒou ʒoure synnes, þat if ʒe schulen not forʒeue, neþir ʒoure Fadire, which is in heuenes, schal forʒeue to ʒou ʒoure synnes.

IX.IX

Mr [11:27] Et ueniunt rursus Ierosolimam. Mt [21:23] Et cum uenisset in templum accesserunt ad eum docentem principes sacerdotum Mr [11:27] et scribae Mt [21:23] et seniores populi: Lv [20:2] et aiunt dicentes ad illum: Die nobis Mr [11:28] ln qua potestate haec facis? Et quis tibi dedit hanc potestatem ut ista facias? Mt [21:24–25] Respondens Iesus dixit eis: Interrogabo uos et ego unum sermonem: Quem si dixeritis mihi: et ego uobis dicam in qua potestate haec facio. <21:25> Baptismus | Iohannis unde fuit de caelo: an ex hominibus? Mr [11:31] Respondete mihi. Mt [21:25–26] At illi cogitabant inter se: dicentes: Si dixerimus: de caelo dicet nobis: Quare ergo non credidistis illi? Si autem dixerimus: ex hominibus. Lv [20:6] plebs uniuersa lapidabit nos. Mt [21:26] Omnes enim habebant Iohannem sicut prophetam. Lv [20:6] Certi sunt enim. Mr [11:32] quia uere propheta esset. Mt [21:27] Et respondentes Iesu: dixerunt: Nescimus. Ait illis et ipse: Nec ego uobis dico in qua potestate haec faciam. Mr [12:1] Et coepit illis in parabolis loqui. Mt [21:28–33] Quid autem uobis uidetur? Homo quidam habebat duos Filios: et accedens ad primum dixit: Fili: uade hodie operare in uinea mea. Ille autem respondens ait: Nolo. Postea autem: paenitentia motus: abiit. <21:30> Accedens autem ad alterum: dixit similiter. At ille respondens ait: Eo: domine. Et non iuit. Quis ex duobus fecit uoluntatem Patris? Dicunt ei. Primus. Dicit illis Iesus: Amen dico uobis: quia publicani et meretrices praecedent uos in regnum Dei. Uenit enim ad uos Iohannes in uia iustitiae: et non credidistis ei. Publicani autem et meretrices crediderunt ei. Uos autem uidentes nec paenitentiam habuistis postea: ut crederetis ei. Aliam parabolam audite. Homo erat pater familias: qui Mr [12:1] pastinauit Mt [21:33] uineam: et sepem circundedit ei: et fodit in ea torcular: et edificauit turrem: et locauit eam agricolis: et peregre profectus est. Lv [20:9] et peregre fuit multis temporibus. Mt [21:34] Cum autem tempus fructuum appropinquasset: misit | Mr [12:2] ad agricolas seruum | ut ab agricolis acciperet de fructu uineae. Mt [21:35] Et agricole Mr [12:3–4] apprehensum eum ceciderunt: et dimiserunt uacuum. Et iterum misit ad illos alium seruum: et illum in capite uulnerauerunt: et contumeliis affecerunt. Lv [20:10] dimiserunt ianem. Mt [21:36] misit et alios seruos plures prioribus: et fecerunt illis similiter [Mr 12:5] rursum Lv [20:12] addidit tertium [mitter]e qui et illum uulnerantes e[ieceru]nt Mr [12:5] et occiderunt. Et plures alios quosdam caedentes alios [uero] occidentes. Mt [21:37] Nouissime autem Lv [20:13] dominus uineae Mt [21:37] misit ad eos filium suum Lv [20:13] dilectum Mt [21:37] dicens Lv [20:13] forsitan Mt [21:37–41] uerebuntur Filium meum. Agricolae autem uidentes Filium: dixerunt intra se: hic est heres. Uenite: occidamus eum: et habebimus hereditatem eius. Et apprehensum illum eiecerunt extra uineam: et occiderunt. <21:40> Cum ergo uenerit dominus uineae: quid faciet agricolis illis? Aiunt illi Malos male perdet: et uineam suam locabit aliis agricolis: qui reddant ei fructum temporibus suis. Lv [20:17] Quo audito: dixerunt illi: Absit. Ille autem aspiciens eos ait: Quid est ergo hoc quod scriptum est: Mt [21:42–44] lapidem quem reprobauerunt aedificantes: hic factus est in caput anguli: A domino factum [est] istud et est mirabile in oculis nostris? Ideo dico uobis: quia auferetur a uobis regnum Dei: et dabitur genti facienti fructus eius. Et Lv [20:18] omnis Mt [21:44–45] qui ceciderit super lapidem istum: confringetur. Super quem uero ceciderit: conteret eum. Et cum audissent principes sacerdotum Lv [20:19] et scribae Mt [21:45–46] et Pharisaei parabolas eius: cognouerunt quod de ipsis diceret. Et quaerentes eum tenere Lv [20:19] in illa hora Mt [21:46–22:14] timuerunt turbas: quoniam | sicut prophetam eum habebant. <22:1> Et respondens Iesus: dixit iterum in parabolis eis: dicens: Simile factum est regnum caelorum homini regi: qui fecit nuptias Filio suo. Et misit seruos suos uocare inuitatos ad nuptias: et nolebant uenire. Iterum misit alios seruos: dicens: Dicite inuitatis: Ecce prandium meum paraui. Tauri mei et altilia occisa: et omnia parata: uenite ad nuptias. <22:5> Illi autem neglexerunt: et abierunt: alius in uillam suam: alius uero ad negotiationem suam. Reliqui uero tenuerunt seruos eius: et contumelia affectos occiderunt. Rex autem cum audisset: iratus est: et missis exercitibus suis: perdidit homicidas illos: et ciuitatem illorum succendit. Tunc ait seruis suis: Nuptiae quidem parate sunt: sed qui inuitati erant non fuerunt digni. Ite ergo ad exitus uiarum: et quoscumque inueneritis uocate ad nuptias. <22:10> Et egressi serui euis in uias congregauerunt omnes quos inuenerunt: bonos et malos: et impletae sunt nuptiae discumbentium. Intrauit autem rex ut uideret discumbentes. Et uidit ibi hominem non uestitum ueste nuptiali. Et ait illi: Amice: quomodo huc intrasti non habens uestem nuptialem? At ille obmutuit. Tunc dixit rex ministris: Ligatis manibus eius et pedibus: mittite eum in tenebras exteriores. Ibi erit fletus et stridor dentium | Multi enim sunt uocati: pauci uero electi.

And þei comen eft to Ierusalem, and, whanne he hadde come into þe temple, þe prynces of prestis and þe scribis and þe eldre men of pe peple camen to hym, temptynge. And þei seiden, seiynge to hym: seie þou to vs in what power doist þou þese þingis? And who ʒaf to þee þis power, þat þou do þes þingis? Jesu, answeringe, seide to hem: Also I schal axe ʒou o word, which if ʒe schulen seie to me. Also, I seie ʒou in what power I do þese þingis of whennys was þe batym of Iohn, of heuene eþir of men, answere ʒe to me. And þei bouʒten wiþinne hemsilf, seiynge: If we schulen seie of heuene he schal seie to us, Whi þerfore bileueden ʒe not to hym, if we schulen seie of men: al þe peple schal stoone vs. For alle men hadden Iohn, as a profete. Forsoþe, þei ben certeyn for he was verily a profete. And, þei answeringe to Jesu, seiden: We witen not. Also he seide to hem: Neþir I seie to ʒou in what power I do þese þingis. And he bigan to speke many þingis in parablis to hem. Forsoþe, what semeþ to ʒou: Sum man hadde twey sones. And, he neiʒinge to þe firste, seide: Sone, go to worche þis dai in my vyner. Soþely he, answeringe, seide: I wole not. Forsoþe, afterward, he sterid bi penaunce, wente. Forsoþe, he neiʒinge to þe toþir seide in silf manere. He, answeringe, seide: Lord I go. And he wente not. Whoo of þe tweyne dide þe will of þe Fadire. Þei seien to him, þe firste. Jesu seiþ to hem: Treuly, I seie to ʒou: For pupplicans and hooris schulen go bifore ʒou into þe rewme of God. For Iohn cam to ʒou in þe weie of riʒtfulnesse. And ʒe bileuyden not to him. Pupplicans, forsoþe, and hooris, bileueden to him, but ʒe seinge neþir hadden penaunce afterward, þat ʒe schulden bileue to him. Heere ʒe anoþir parable. An hosebonde man was þat plauntide a vyner. And cumpasside it wiþ an hegg. And dalf a pressour þer inne. And bildide a tour. And settide it to ferme to erþe tilieris. And he wente in pilgrimage, and was in pilgrymage longe tymes. Forsoþe, whanne be tyme of fruytis hadde neiʒed, he sente his seruauntis to þe erþe tilieris þat he schulde take of þe erþe tilieris of þe fruit of þe vyner. And þe erþe tilieris beeten þe seruaunt takun. And leften voide. And eft he sente to hem anoþir seruaunt. And þei woundiden him in þe heed and turmentiden wiþ dispisyngis, and leften voide. He sente also seruauntis mo þan þe formere. And þei diden to hem in lik manere. And, eft, he addide to sende þe þridde: þe whiche, also woundinge him, castiden out and killiden. And oþir mo betinge summe: Forsoþe, sleynge oþire, forsoþe, at þe laste, þe lord of þe vyner sente to hem his dereworþe sone, seiynge: in hap þei schulen drede my sone. Forsoþe, þe erþe tilieris, seynge þe sone, seiden wiþinne hemsilf: þis is þe eier. Come ʒe, slee we him, and we schulen haue his heritage. And þei castiden out him, takun wiþoute þe vyner, and killiden. Þerfore whanne pe lord of þe vyner schal come, what schal he do to þoo erþe tilieris? þei seiden to him: he schal leese euele men. And he schal sette his vyner to ferme to oþir erþe tilieris, whiche schulen ʒelde to him fruit in her tymes. Which þing herd, þei seiden to him: Fer be it. Forsoþe, he biholdinge hem, seide: þerfore what is þis ping which is writun: þe stoon which men beldynge reprouyden. Þis is maad into þe heed of þe corner, þis þingis don of þe lord. And it is wondirful in oure iʒen. Þerfore, I seie to ʒou: for þe rewme of God schal be takun awey fro ʒou. And it schal be ʒouen to folk doinge þe fruit þerof. And ech man þat schal falle on þis stoon schal be brokun. Forsoþe, on whom it schal falle it schal staumpe hym to poudre. And whanne þe prynces of prestis and þe Scribis and þe Farisees hadden herd hise parablis þei knewen þat he seide of hem. And þei sekynge to holde hym in þat our dreden þe cumpanyes, for þei hadden him as a profete. And, Jesu answeringe, seide eft to hem in parables, seiynge: þe rewme of heuenes is maad lik to a man kyng þat made weddingis to his sone and he sente his seruaunt to clepe men bedun to þe weddingis. And þei nolden come. Eft, he sente oþire seruauntis and seide: Seie ʒe to men clepid to þe feeste: Lo, I haue maad redy my mete, my bolis and volatilis, eþir fatte beestis ben slayn and alle þingis ben redi. Come ʒe to þe weddingis. Soþely, þei dispiseden. And þei wenten anoþir into his town. Forsoþe, anoþir to his marchaundie. But þe oþere helden hise seruauntis, killiden hem, punyschid wiþ dispisynge. Forsoþe, þe Kyng was wroþ whanne he hadde herd. And, his oostis of batel sent, he loste þoo man quelleris, and brente her citee. Þanne he seide to hise seruauntis. Soþely, þe weddingis ben redi, but þei þat weren clepid to þe feeste weren not worþi. Þerfore go ʒe to þe outgoyngis of weyes. And, whiche euere ʒe schulen fynde, clepe ʒe to þe weddingis. And hise seruauntis gon out into þe weyes, gadriden togidre alle men þat þei founden: goode and yuele men, and þe weddingis of men sittinge at þe mete weren fillid. Forsoþe, þe kyng entride, þat he schulde se men sittinge at þe mete. And he saiʒ þere a man not cloþid wiþ bride cloþ. And he seide to him: Frend, hou entridist þou hidir, not hauynge bride cloþ. And he was doumbe. Þanne þe kyng seide to þe mynystris: hise hondis and feet boundun, sende ʒe him into vttermore derknessis. Þere schal be weping and beting togidre of teeþ. Þerfore, many ben clepid, but fewe ben chosun.

IX.X

Mt [22:15] TVNC abeuntes Pharisaei: consilium inierunt ut caperent eum in sermone. Lv [20:20] et traderent illum principatui et potestati praesidis. Mt [22:16] Et mittunt ei discipulos suos Lv [20:20] insidiatores qui se iustos simularent Mt [22:16] cum Herodianis Mr [12:14] Qui uenientes Lv [20:21] interrogauerunt illum Mt [22:16–17] dicentes: Magister: scimus quia uerax es: et uiam Dei in ueritate doces: et non est tibi cura de aliquo. Non enim respicis personam hominum: Dic ergo nobis quid tibi uidetur. Licet Lv [20:22] nobis Mt [22:17–18] censum dare cesari: an non? Cognita autem Iesus nequitia eorum: ait. Mr [12:15] illis Mt [22:18–22] Quid me temptatis: hypochrite? Ostendite siihi numisma census. At illi obtulerunt ei denarium. Et ait illis Iesus: Cuius est imago haec: et superscriptio? Dicunt ei: Cesaris. Tunc ait illis: Reddite ergo quae sunt cesaris: cesari: et quae sunt Dei: Deo. Et audientes. Lv [20:26] non potuerunt uerbum eius reprehendere coram plebe. Et mirati in responsis eius: tacuerunt. Mt [22:22] Et relicto eo abierunt.

þanne, Farisees goynge awey, taken councel, þat þei schulden take him in word and bitake hym to þe Prince and to þe power of þe Justise. And þei senden to him her disciples, settinge tresoun, whiche feyneden hemsilf just. Wiþ Herodians, whiche comynge, axiden him. And seiden: Maistir, we witen, for þou art soþfast. And þou techist pe wey of God in treuþe. And no charge is to þee of eny man. For þou biholdist not þe persoone of men. Þerfore, seie þou to vs: What semep to þee is it leful to vs to ʒyue rente to Cesar, eþir nay? Forsoþe, þe weywardnesse of hem knowen, Jesu seide to hem: Jpocritis, what tempten ʒe me? Schewe ʒe to me þe prente of þe rente. And þei offriden to him a peny and Jesu seide to hem: Whos is þis ymage? And þe writyng aboue? þei seiden to hym: Cesaris. Þanne he seide to hem: þerfore, ʒelde ʒe to Cesar þo þingis þat ben of Cesar, and to God þoo þingis þat ben of God. And, þei heerynge, myʒten not reproue his word bifore þe peple. And, þei wondringe in his answeris, heelde silence. And, him forsakun, þei wenten awey

IX.XI

Mt [22:23–24] In illa die accesserunt ad eum saducaei: qui dicunt non esse resurrectionem. Et interrogauerunt eum: dicentes: Magister: Mr [12:19] Moyses nobis scripsit Mt [22:24] Si quis mortuus fuerit non habens filium Mr [12:19] et dimiserit uxorem: Mt [22:24–26] ut ducat frater eius uxorem illius: et suscitet semen fratri suo. <22:25> Erant autem apud nos septem fratres. Et primus: uxore ducta: defunctus est: et non habens semen: reliquit | uxorem suam fratri suo. Similiter secundus et tercius Lv [20:31] et omnes septem. Mr [12:22] acceperunt eam. Lv[20:31] et non reliquerunt semen: et mortui sunt. Mt [22:27–28] Nouissime autem omnium et mulier defuncta est. In resurrectione ergo Mr [12:23] cum resurrexerint: Mt [22:28] cuius erit de septem uxor? Omnes enim habuerunt eam. Lv [20:33] uxorem. Mt [22:29] Respondens autem Iesus: ait illis: Mr [12:24] Nonne ideo Mt [22:29] Erratis: nescientes scripturas: neque uirtutem Dei. Lv [20:34] Filii Mr [12:25] enim Lv [20:34–36] saeculi huius nubunt: et traduntur ad nuptias. <20:35> Illi uero qui digni habebuntur saeculo illo: et resurrectione ex mortuis: neque nubent: neque ducent uxores: Neque enim ultra mori poterunt. Aequales enim angelis sunt: et Filii sunt Dei: cum sint Filii resurrectionis. Mt [22:31] De resurrectione autem mortuorum non legistis Mr [12:26] in libro Moysi super rubum: Mt [22:31–32] quod dictum est a Deo dicente uobis: Ego sum deus abraham: et deus ysaac: et deus iacob? Non est deus mortuorum: sed uiuentium. Mr [12:27] uos ergo multum erratis. Lv [20:38–40] Omnes enim uiunt ei. Respondentes autem quidam scribarum: dixerunt: Magister: bene dixisti. Et amplius non audebant [eum] quicquam interrogare. Mt [22:33] Et audientes turbae: mirabantur in doctrina eius.

In þat day, Saduceis neiʒeden to hym, whiche seien þat no risyng aʒen is. And þei axiden hym and seiden: Maistir, Moises wroot to vs, if eny broþir is deed, not hauynge a sone, and haþ left a wif, þat his broþir wedde his wif and reise seed to his broþir. Forsoþe, seuene breþeren weren anentis vs. And, a wif weddid, þe firste is deed, and he not hauynge seed, lefte his wif to his broþir in lik manere.þe secunde and þe bridde. And alle seuene token hir and leften no seed. And, þei ben deed. Forsoþe, at þe laste of alle, also þe womman is deed. Þerfore, in þe risyng aʒen, whanne þei schulen rise aʒen, whos wif of þe seuene schal sche be? Forsoþe, alle hadden hir wif. Forsoþe, Jesu, answeringe, seide to hem: Wher þerfore ʒe erren not, knowynge not þe scriptures, neþir þe vertu of God. For þe sones of þis world wedden and ben ʒouen to weddingis. But þei þat schulen be had worþi to þat world and to þe risyng aʒen of deed men neþir schulen be weddid, neþir schulen wedde wyues, neþir schulen mowe die more. For þei ben euere wiþ aungelis. And þei ben þe sones of God siþen þei ben þe sones of rising aʒen. Soþely, han ʒe not red of rising aʒen in þe Book of Moises on þe boisch þat it is seid of God, seiynge to ʒou: I am God of Abraham and God of Jsaac and God of Jacob? He is not God of deed men but of lyuynge þerfore ʒe erren myche. Forsoþe, alle men lyuen to hym. Þerfore, summe of þe scribes, answeringe, seiden: Maister, þou hast seid wel. And þei dursten no more axe hym eny þing. And, þe cumpanyes heeringe, wondriden in his doctrin.

IX.XII

Mt [22:34] Pharisaei autem audientes quod silentium imposuisset Iesus saduceis: conuenerunt in unum. Mr [12:28] Et accessit Mt [22:35] unus ex eis legis doctor Mr [12:28] qui audierat illos conquirentes. Et uidens quoniam bene illis responderit: interrogauit Mt [22:35–36] temptans eum: Magister quod est mandatum magnum Mr [12:28] primum omnium Mt [22:36] in lege? Mr [12:29–30] Iesus autem respondit [ei] Quia primum omnium mandatum est: audi Israel: dominus deus noster: deus [unus est:] Et Mt [22:37] Diliges dominum deum tuum ex toto corde tuo: et in tota anima tua: et in tota mente tua. Mr [12:30] et ex tota uirtute tua. Mt [22:38–40] Hoc est maximum | et primum mandatum. Secundum autem simile est huic: Diliges proximum tuum sicut te ipsum. In his duobus mandatis uniuersa lex pendet: et prophetae. Mr [12:31–34] Maius horum aliud mandatum non est. Et ait illi scriba: Bene: magister: in ueritate dixisti: quia unus est deus: et non est alius praeter eum. Et ut diligatur ex toto corde: et ex toto intellectu: et ex tota anima: et ex tota fortitudine: et diligere proximum tanquam se ipsum: maius est omnibus holocaustomatibus et sacrificiis. Iesus autem uidens quod sapienter respondisset: dixit illi: Non es longe a regno Dei.

Forsoþe, Farisees heeringe, þat Jesu hadde put silence to saduceis, camen togidre into oon. And oon of hem, a doctour of lawe, neiʒede, which hadde herd hem disputynge. And, seynge for Jesu answeride hem wel, axide, temptinge hym: Maister, which is a greet comaundement, þe firste of alle in þe lawe? Forsoþe, Jesu answeride to hym: For þe firste comaundement of alle is: Israel heere þou; þe Lord þi God is o God. And þou schalt loue þe Lord þi God of al þin herte and in al þi soule and of al þi mynde and of al þi vertu. Þis þe moste and þe firste maundement. Forsoþe, þe secunde is lik to þis: þou schalt loue þi neiʒebore as þisilf. In þese twey comaundementis hangiþ al þe lawe and profetis. Noon comaundement is gretter þan þese. And þe scribe seide to hym: Maister, þou hast seid wel in treuþe. For o God is and noon oþir is outtakun him and þat he be loued of al þe herte and of al þe vndirstonding and of al þe soule. And of al þe strengþe. And forto loue þe neiʒebore as himsilf is gretere þan alle brent sacrifices, and sacrifices. Forsoþe, Jesu seynge þat he hadde answerid wisely, seide to him: þou art not fer fro þe rewme of God.

IX.XIII

Mt [22:41] Congregatis autem Pharisaeis: Mr [12:35] in templo. Mt [22:4l–43] interrogauit eos Iesus dicens: Quid uobis uidetur de Christo? cuius filius est? Dicunt ei: Dauid. Ait illis: Quomodo ergo Dauid in spiritu Mr [12:36] sancto Mt [22:43] uocat eum Dominum: dicens. Lv [20:42] in libro Psalmorum: Mt [22:44–46] dixit dominus domino meo: sede a dextris meis: donec ponam inimicos tuos scabellum pedum tuorum? Si ergo Dauid uocat eum Dominum: quomodo filius eius est? Et nemo poterat respondere ei uerbum: neque ausus fuit quisquam ex illa die eum amplius interrogare.

Forsoþe, þe Farisees gaderid togidre in þe temple, Jesu axide hem and seide: What semeþ to ʒou of Crist, whos sone he is? Þei seien to him: Of Dauiþ. He seiþ to hem. Þerfore, how clepiþ Dauiþ in þe holy spirit, him, Lord. And seiþ in þe Book of Salmes. Þe Lord seide to my Lord: Sitte þou on my riʒt half til I putte þin enmyes, a stool of þi feet. Þerfore, if Dauiþ clepip him Lord, how is he his sone? And no man myʒte answere a word to him, neþir eny man was hardy to axe him more of þat day.

IX.XIIII

Mt [23:1–36] Tunc Iesus locutus est ad turbas: et ad discipulos suos: dicens: Super cathedram Moysi sederunt scribae et Pharisaei. Omnia ergo quaecumque dixerint uobis: seruate et facite: secundum opera uero eorum nolite facere: Dicunt enim et non faciunt. Alligant enim | onera grauia et importabilia: et imponunt in humeros hominum: digito autem suo nolunt ea mouere. <23:5> Omnia uero opera sua faciunt ut uideantur ab hominibus: Dilatant enim filacteria sua: et magnificant fimbrias. Amant autem primos recubitus in caenis: et primas cathedras in synagogis: et salutationes in foro: et uocari ab hominibus Rabbi. Uos autem nolite uocari Rabbi: unus est enim Magister uester. Omnes autem uos fratres estis. Et patrem nolite uocare uobis super terram. Unus est enim Pater uester: qui in caelis est. <23:10> Nec uocemini magistri: quia Magister uester unus est Christus. Qui maior est uestrum: erit minister uester. Qui autem se exaltauerit: humiliabitur. Et qui se humiliauerit: exaltabitur. Uae uobis scribae et pharisaei: hypochritae: quia clauditis regnum caelorum ante homines. Uos enim non intratis: nec introeuntes sinitis intrare. Uae uobis: scribae et pharisaei hypocritae: qui comeditis domus uiduarum: oratione longa orantes. Propter hoc amplius accipietis iudicium. <23:15> Uae uobis: scribe et Pharisaei: hypochritae qui circumitis mare et aridam: ut faciatis unum proselitum. Et cum fuerit factus: facitis eum filium gehennae duplo quam uos. Ue uobis duces ceci: qui dicitis: Quicumque iurauerit per templum: nichil est. Qui autem iurauerit in auro templi: debet. Stulti | et ceci. Quid enim maius est: aurum: an templum quod sanctificat aurum? Et quicumque iurauerit in altari: nichil est. Qui autem iurauerit in dono quod est super illud: debet. Caeci: quid enim maius est: donum: an altare quod sanctificat donum? <23:20> Qui ergo iurat in altari: iurat in eo et in omnibus quae super illud sunt. Et quicumque iurauerit in templo: iurat in illo et in eo qui habitat in ipso. Et qui iurat in caelo: iurat in throno Dei et in eo qui sedet super eum. Uae uobis: scribae et pharisaei: hypochritae: quia decimatis mentam et anetum et cyminum: et reliquistis quae grauiora sunt legis: iuditium et misericordiam et fidem: Haec oportuit facere: et illa non omittere Duces ceci: excolantes culicem: camelum autem glutientes. <23:25> Uae uobis: scribae et pharisaei: hypochritae: quia mundatis quod deforis est calicis et parapsidis: intus autem pleni estis rapina: et immunditia: Phariseae caece: munda prius quod intus est calicis et parapsidis: ut fiat et id quod de foris est mundum. Uae uobis scribae et pharisaei: hypochritae: quia similes estis sepulchris dealbatis: quae aforis apparent hominibus speciosa: intus uero plena sunt ossibus mortuorum: et omni spurcitia. Sic et uos aforis quidem apparetis hominibus iusti: intus autem pleni estis hypochrisi et iniquitate. Uae uobis: scribae et pharisaei: hypochritae: qui aedificatis sepulchra prophetarum: et ornatis monumenta iustorum: <23:30> et dicitis: | Si fuissemus in diebus patrum nostrorum: non essemus socii eorum in sanguine prophetarum. Itaque testimonio estis uobismet ipsis: quia filii estis eorum qui prophetas occiderunt. Et uos impletis mensuram patrum uestrorum. Serpentes: genimina uiperarum: quomodo fugietis a iudicio gehennae? Ideo ecce ego mitto ad uos prophetas: et sapientes: et scribas: Et ex illis occidetis: et crucifigetis: et ex illis flagellabitis in synagogis uestris: et persequemini de ciuitate in ciuitatem: <23:35> ut ueniat super uos omnis sanguis iustus qui effusus est super terram: a sanguine Abel iusti: usque ad sanguinem Zachariae filii Barachiae: quem occidistis inter templum et altare. Amen dico uobis: uenient haec omnia super generationem istam.

Þanne Jesu spak to þe cumpanyes and to hise disciples, and seide: scribis and Farisees, saten on þe chaire of Moises. Þerfore, kepe ʒe and do ʒe alle þingis, whateuere þingis þei schulen seie to ʒou. But nyle ʒe do vp þe workis of hem. For þei seien. And don not. Soþly, þei bynden greuouse chargis and vnportable. Eþir þat mown not þe borun. And putten on þe schuldris of men. But wiþ her fyngur þei nylen mooue þoo. Þerfore, þei don alle here workis þat þei be seyn of men. Forsoþe, þei alargen her filateries þat is smale scrowis in whiche þe ten hestis ben writun. And þei magnyfien hemmes. Soþly þei louen þe firste seetis in souperis. And þe first chaieris in synagogis and salutaciouns in cheping. And of men to be clepid maistris. Forsoþe, nyle ʒe be clepid maistris, for oon is ʒoure maistir. Forsoþe, alle ʒe ben briþeren. And nyle ʒe clepe to ʒou a Fadire on erþe, for oon is ʒoure Fadire, which is in heuenes. Neþir be ʒe clepid maistris. For oon is oure maistir: Crist. He þat is þe grettere of ʒou schal be ʒoure mynystre. Forsoþe, he þat schal enhaunse himsilf schal be mekid. And he þat schal meke himsilf schal þe enhaunsid Forsoþe, wo to ʒou scribis and Farisees, jpocritis, for ʒe closen þe rewme of heuenys bifore men. Soþely, ʒe entren not, neþir suffren men entrynge, for to entre, wo to ʒou scribis and Farisees, jpocritis, þat eten þe housis of widues in long preier, preiynge. For þis þing, ʒe schulen take gretter dom. Wo to ʒou, scribis and Farisees, jpocritis þat cumpassen see and lond, þat ʒe make o proselite þat is conuertid to ʒoure ordre. And, whanne he is maad, ʒe maken him a sone of helle double more þan ʒe ben. Wo to ʒou, blynde lederis, þat seyen: whoeuere sweriþ in þe temple, noþing is. Soþely, he þat sweriþ in þe gold of þe temple, is detour, ʒe foolis and blynde. Forsoþe, what is more, þe gold eþir þe temple þat halowip þe gold. And whoeuere sweriþ in þe auter, noþing is. But he þat sweriþ in þe ʒifte, which is on þe auter, is dettour. Blynde men. what Forsoþe, is more, þe ʒifte eþir þe auter þat halowiþ þe ʒifte. Þerfore he þat sweriþ in þe auter, sweriþ in it. And in alle þingis þat ben þeronne. And he þat sweriþ in þe temple, sweriþ in it. And, in him þat dwellip in þe temple. And he þat sweriþ in heuene, sweriþ in þe trone of God. And in him þat sittiþ þeronne. Wo to ʒou, scribis and Farisees, ipocritis. For ʒe tiþen mynte anete and comyn. And ʒe han left þoo þingis þat ben grettere of þe lawe: dom and mercy and feiþ. And it bihofte to do þes þingis, and not to leeue þoo blynde lederis clensynge a knatt, but swolowynge a camel. Wo to ʒou, scribis and Farisees, ipocritis, for ʒe maken clene þat þing of þe cuppe and plater, þat is wiþouteforþ. Forsoþe, wiþinne ʒe ben fulle of raueyn and vnclennesse. Þou blinde Farise, clense firste þat þing of þe cuppe and plater þat is wiþþynne, þat also þat þing þat is wiþouteforþ be maad clene. Wo to ʒou, scribis and Farisees, ipocritis, for ʒe ben lik to sepulcris maad white, whiche wiþouteforþ semen faire to men. Soþely, wiþynne, þei ben fulle of boonys of deed men and of alle filþe. So and ʒe apperen soþely wiþouteforþ juste to men, but wiþynne ʒe ben fulle of ipocrisie and wickidnesse. Wo to ʒou, scribis and Farisees, ipocritis, þat bilden þe sepulcris of profetis and maken fair þe birielis of juste men and seyen. If we hadden be in þe daies of oure fadris, we hadden not be her felowis in þe blood of profetis. And so ʒe ben ill witnessyng to ʒousilf, for ʒe ben þe sonnes of hem þat killiden þe profetis. And fille ʒe þe mesure of ʒoure fadris, ʒe serpentis generaciouns of eddris þat sleen her modris. Hou schulen ʒe flee fro þe dom of helle? Þerfor, lo I sende to ʒou profetis and wise men and scribis eþir techeris of lawe and of hem ʒe schulen sle and crucifie and of hem ʒe schulen bete in ʒoure synagogis. And schulen pursue fro citee into citee, þat al just blood come on ʒou þat was sched out on erþe fro þe blood of juste Abel til to þe blood of Sacarie, þe sone of Barachie,whom ʒe killiden bitwixe þe temple and þe auter. Treuly, I seie to ʒou: alle þese þingis schulen come on þis generacioun.

IX.XV

Lv[13:31–33] In ipsa die accesserunt quidam Pharisaeorum: dicentes illi: Exi et uade hinc: quia Herodes uult te occidere. Et ait illis: Ite: dicite uulpi illi: Ecce eicio daemonia et sanitates perficio hodie et cras: et tercia die consumor. Uerumptamen oportet me hodie et cras et sequenti ambulare: quia non capit prophetam perire extra Jerusalem. Mt [23:37–39] Jerusalem: ierusalem: quae occidis prophetas: et lapidas eos qui ad te missi sunt? Quotiens uolui congregare filios tuos: quemadmodum gallina congregat pullos suos sub alas: et noluisti. Ecce relinquetur uobis domus uestra deserta. Dico enim uobis: non me uidebitis amodo: | donec dicatis: Benedictus qui uenit in nomine domini.

In þat dai summe of þe Farisees neiʒeden, seiynge to Jesu: Go þou out and go fro hennys, for Eroude wole sle þee. And he seide to hem: Go ʒe and seie ʒe to þat fox. Lo I caste out fendis. And I make parfitly heelþis todai and tomorwe. And in þe þridde dai I am endid. Neþelis, it bihoueþ me todai and tomorwe and þe day seuynge to go. For it takiþ not þat a profete perische wiþoute Ierusalem. Ierusalem, Ierusalem þat sleest profetis, and stoonest hem þat ben sent to þee, how ofte wolde I gadre togidre þi sones as an hen gaderiþ togidre hir chikenes vnder þe whyngis, and þou woldist not. Lo, ʒoure hous forsakun, schal be left to ʒou. Treuly, I seie to ʒou: Ʒe schulen not se me fro þis tyme til ʒe seien he is blessid þat comeþ in þe name of þe Lord.

IX.XVI

Mr [12:41–42] Et sedens Iesus contra gazophilatium: aspiciebat quomodo turba iactaret aes in gazophilatium. Et multi diuites iactabant multa. Cum uenisset autem una uidua pauper: misit Lv [21:2] aera duo minuta Mr [12:42–44] quod est quadrans. Et conuocans discipulos suos: ait illis: Amen dico uobis: quoniam uidua haec pauper plus omnibus misit: qui miserunt in gazophilatium. Omnes enim ex eo quod habundabat illis: miserunt Lv [21:4] in munera Dei. Mr [12:44] Haec uero de penuria sua omnia quae habuit misit: totum uictum suum.

And Jesu, sittinge aʒenus þe treserie, biheld how þe cumpany castide money into þe treserie. And many riche men castiden many þingis. Forsoþe, whanne o pore widowe hadde come, she sente twey litle moneis, which is a ferþing. And Jesu, clepinge togidre hise disciplis, seide to hem: Treuly, I seie to ʒou, for þis pore widowe sente more þan alle men þat senten into it þe treserie into þe ʒiftis of God. For alle senten of þat þing þat was plenteuous to hem into þe ʒiftis of God. Forsoþe, þis widowe, of hir nedynesse, sente alle þingis þat she hadde al hir liflode.

IX.XVII

Mt [24:1] Et egressus Iesus de templo ibat. Et accesserunt discipuli eius ut ostenderent ei aedificationes templi. Mr [13:1] Et ait illi unus ex discipulis suis: Magister: aspice quales lapides et quales structurae. Mt [24:2] Ipse autem respondens: Lv [21:5] dicentibus de templo quod lapidibus bonis: et donis ornatum esset: dixit Mt [24:2] uidetis haec omnia? Amen dico uobis: Lv [21:6] uenient dies: in quibus Mt [24:2] non relinquetur hic lapis super lapidem: qui non destruatur. | Mr [13:3] Et cum sederet in monte oliuarum contra templum: interrogabant eum separatim petrus et iacobus: et iohannes et andreas Lv [21:7] dicentes: Praeceptor Mr [13:4] Dic nobis quando ista fient: et quod signum erit quando haec omnia incipient consummari. Mt [24:3–5] et quod signum aduentus tui et consummationis saeculi. Et responden: Iesus dixit eis: uidete ne quis uos seducat. <24:5> Multi enim uenient in nomine meo: dicentes: Ego sum christus: et multos seducent. Lv [21:8–9] Et tempus appropinquauit. Nolite ergo post illos ire. Cum autem audieritis proelia Mt [24:6] et opiniones proeliorum. Lv [21:9–11] et seditiones: nolite terreri. Oportet primum haec fieri: sed nondum statim finis. <21:10> Tunc dicebat illis: Surget gens contra gentem: et regnum aduersus regnum. Et terrae motus magni erunt per loca: et pestilentiae et fames: terroresque de caelo: et signa magna erunt. Mt [24:8] Haec autem omnia initia sunt dolorum. Mr [13:9] uidete autem uosmet ipsos. Lv [21:12–13] Ante haec omnia initient uobis manus suas: et persequentur tradentes in sinagogas et in custodias: trahentes ad reges et praesides propter nomen meum. Continget autem uobis in testimonium. Mr [13.9] Tradent enim uos conciliis: et in synagogis uapulabitis. Et ante praesides et reges stabitis propter me: in testimonium illis. Mr [13:11] Et cum duxerint uos tradentes: nolite praecogitare quid loquamini: sed quod datum uobis fuerit in illa hora: id loquimini. Non enim estis uos loquentes: sed spiritus sanctus. Lv [21:14–16] Ponite ergo in cordibus uestris non praemeditari quaemadmodum respondeatis. <21:15> Ego enim dabo uobis os et sapientiam: cui non poterunt resistere et contradicere omnes aduersarii uestri. Trademini autem Mt [24:9] in tribulationem Lv [21:16–19] a parentibus et fratribus: | et cognatis et amicis: et morte afficient ex uobis. Et eritis odio omnibus propter nomen meum. Et capillus de capite uestro non peribit. In pacientia uestra possidebitis animas uestras. Mt [24:10–14] Et tunc scandalizabuntur multi: et inuicem se tradent: et odio habebunt inuicem. Et multi pseudoprophetae surgent: et seducent multos. Et quoniam abundabit iniquitas: refrigescet caritas multorum. Qui autem perseuerauerit usque in finem: hic saluus erit. Et praedicabitur hoc euuangelium: regni in uniuerso orbe: in testimonium omnibus gentibus: et tunc ueniet consummatio. Lv [21:20] Cum autem uideritis circumdari ab exercitu Jerusalem: tunc scitote quia appropinquauit desolatio eius. Mt [24:15] Cum ergo uideritis abhominationem desolationis: quae dicta est a Daniele propheta: stantem in loco sancto Mr [13:14] ubi non debet qui legit: intelligat. Lv [21:21] Tunc qui in Iudea sunt: fugiant in montes: et qui in medio eius: discedant. Et qui in regionibus: non intrent in eam. Mt [24:17–18] Et qui in tecto: non descendat tollere aliquid de domo sua et qui in agro: non reuertatur tollere tunicam suam. Lv [21:22–24] Quia dies ultionis hi sunt: ut impleantur omnia quae scripta sunt. Uae autem praegnantibus et nutrientibus in illis diebus. Erit enim pressura magna super terram: et ira populo huic. Et cadent in ore gladii: et captiui ducentur in omnes gentes. Et Ierusalem calcabitur a gentibus: donec | impleantur tempora nationum Mt [24:20–24] Orate autem ut non fiat fuga uestra hieme uel sabbato. Erit enim tunc tribulatio magna: qualis non fuit ab inicio mundi usque modo: neque fiet. Et nisi breuiati fuissent dies illi: non fieret salua omnis caro. Sed propter electos breuiabuntur dies illi. Tunc si quis uobis dixerit: ecce hic Christus: aut illic: nolite credere. Surgent enim pseudochristi et pseudoprophetae: et dabunt signa magna et prodigia: ita ut in errorem inducantur: si fieri potest: etiam electi. Mr [13:23] uos ergo uidete. Ecce praedixi uobis omnia. Mt [24:26–29] Si ergo dixerint uobis: ecce in deserto est: nolite exire: Ecce in penetralibus: nolite credere. Sicut enim fulgur exit ab oriente et paret usque in occidentem: ita erit aduentus Filii hominis. Ubicumque fuerit corpus: illuc congregabuntur aquile. Statim autem post tribulationem dierum illorum. Lv [21:25–26] erunt signa in sole: et luna: et stellis: et in terris pressura gentium prae confusione sonitus maris et fluctuum: arescentibus hominibus prae timore et expectatione: quae superuenient uniuerso orbi Mr [13:24] in illis diebus Mt [24:29–31] sol obscurabitur et luna non dabit lumen suum. Et stellae cadent de caelo: et uirtutes caelorum commouebuntur. <24:30> Et tunc apparebit signum Filii hominis in caelo. Et tunc plangent omnes tribus terrae: et uidebunt Filium hominis uenientem in nubibus | caeli cum uirtute multa et maiestate. Et Mr [13:27] tunc Mt [24:31] mittet angelos suos cum tuba et uoce magna. Et congregabunt electos eius a quattuor uentis: a summis caelorum usque ad terminos eorum. Lv [21:28–31] His autem fieri incipientibus: respicite et leuate capita uestra: quoniam appropinquat redemptio uestra. Et dixit illis similitudinem: uidete ficulneam et omnes arbores. <21:30> Cum producunt iam ex se fructum: scitis quia prope est aestas. Ita et uos cum uideritis haec fieri: scitote quoniam prope est Mt [24:33] in ianuis Lv [21:31–33] regnum Dei. Amen dico uobis: quia non praeteribit generatio haec: donec omnia fiant. Caelum et terra transibunt: uerba autem mea non transibunt. Mt [24:36] De die autem illa: et hora: nemo scit: neque angeli caelorum: Mr [13:32] neque filius Mt [24:36–41] nisi pater solus. Sicut autem in diebus Noe: ita erit et aduentus Filii hominis. Sicut enim erant in diebus ante diluuium: comedentes et bibentes: nubentes et nuptum tradentes: usque ad eum diem quo introiuit in archam Noe: et non cognouerunt donec uenit diluuium et tulit omnes: ita erit et aduentus Filii hominis. <24:40> Tunc duo erunt in agro: unus assumetur: et unus relinquetur. Duae molentes in mola: una assumetur: et una relinquetur. Duo in lecto: unus assumetur: et alter relinquetur. Lv [21:34–36] Attendite autem uobis: ne forte grauentur corda uestra in crapula et ebrietate: et curis huius uitae: | et superueniat in uos repentina dies illa. <21:35> Tanquam laqueus enim superueniet in omnes qui sedent super faciem omnis terrae. Uigilate itaque: omni tempore orantes: ut digni habeamini fugere ista omnia quae futura sunt: et stare ante Filium hominis. Mr [13:33] uidete: uigilate et orate: Mt [24:43] quia nescitis qua hora Dominus uester uenturus sit. Mr [13:34–37] Sicut homo: qui peregre profectus reliquit domum suam: et dedit seruis suis potestatem cuiusque operis et ianitori praecipit ut uigilet. <13:35> Uigilate ergo: nescitis enim quando dominus domus ueniat. Sero: an media nocte: an galli cantu: an mane: ne cum uenerit repente: inueniat uos dormientes. Quod autem uobis dico: omnibus dico: uigilate. Mt [24:44–25:46] Illud autem scitote: quoniam si sciret pater familias qua hora fur uenturus esset: uigilaret utique: et non sineret perfodi domum suam. <24:45> Ideo et uos estote parati: quia qua nescitis hora Filius hominis uenturus est. Quis: putas est fidelis seruus et prudens: quem constituit dominus suus supra familiam suam: ut det illis cibum in tempore? Beatus ille seruus: quem cum uenerit dominus eius inuenerit sic facientem. Amen dico uobis: quoniam super omnia bona sua constituet eum. Si autem dixerit malus seruus ille in corde suo: moram facit dominus meus uenire: <24:50> et coeperit percutere conseruos suos: manducet autem et bibat cum ebriosis: ueniet dominus serui illius: in die qua non sperat: et hora qua | ignorat: et diuidet eum: partemque eius ponet cum hypocritis. Illic erit fletus et stridor dentium. <25:1> Tunc simile erit regnum caelorum decem uirginibus: quae accipientes lampades suas exierunt obuiam sponso et sponsae. Quinque autem ex eis erant fatuae: et quinque prudentes. Sed quinque fatuae acceptis lampadibus: non sumserent oleum secum. Prudentes uero acceperunt oleum in uasis suis cum lampadibus. <25:5> Moram autem faciente sponso: dormitauerunt omnes et dormierunt. Media autem nocte clamor factus est: ecce sponsus uenit: exite obuiam ei. Tunc surrexerunt omnes uirgines illae: et ornauerunt lampades suas. Fatuae autem sapientibus dixerunt: Date nobis de oleo uestro: quia lampades nostrae extinguntur. Responderunt prudentes: dicentes: Ne forte non sufficiat nobis et uobis: ite potius ad uendentes: et emite uobis. <25:10> Dum autem irent emere: uenit sponsus: et quae parate erant: intrauerunt cum eo ad nuptias. Et clausa est ianua. Nouissime autem ueniunt et reliquae uirgines: dicentes: Domine: domine: aperi nobis. At ille respondens: ait: Amen dico uobis: nescio uos. Uigilate itaque: quia nescitis diem neque horam. Sicut enim homo peregre proficiscens: uocauit seruos suos: et tradidit illis bona sua. <25:15> Et uni dedit quinque talenta: alii autem duo: alii uero unum. | unicuique secundum propriam uirtutem: et profectus est statim. Abiit autem qui quinque talenta acceperat et operatus est in eis: et lucratus est alia quinque. Similiter qui duo acceperat: lucratus est alia duo. Qui autem unum acceperat: abiens fodit in terram: et abscondit peccuniam domini sui. Post multum uero temporis uenit dominus seruorum illorum: et posuit rationem cum eis. <25:20> Et accedens qui quinque talenta acceperat: optulit alia quinque talenta: dicens: Domine: quinque talenta tradidisti michi: ecce alia quinque superlucratus sum. Ait illi dominus eius: Euge serue bone et fidelis: quia super pauca fuisti fidelis: supra multa te constituam. Intra in gaudium domini tui. Accessit autem et qui duo talenta acceperat: et ait: Domine: duo talenta tradidisti michi: ecce alia duo super lucratus sum. Ait illi dominus eius: Euge serue bone et fidelis: quia super pauca fuisti fidelis: supra multa te constituam. Intra in gaudium domini tui. Accedens autem et qui unum talentum acceperat: ait: Domine: scio quia homo durus es. Metis ubi non seminasti: et congregas ubi non sparsisti. <25:25> Et timens abii: et abscondi talentum tuum in terra. Ecce habes quod tuum est. Respondens autem dominus eius: dixit ei: Serue male et piger: sciebas quia meto ubi non seminaui et congrego ubi non sparsi. Oportuit ergo te committere pecuniam meam nummulariis: et ueniens ego recepissem utique quod | meum est cum usura. Tollite itaque ab eo talentum: et date ei qui habet decem talenta. Omni enim habenti dabitur: et habundabit: ei autem qui non habet et quod uidetur habere auferetur ab eo. <25:30> Et inutilem seruum eicite in tenebras exteriores. Ibi erit fletus: et stridor dentium. Cum autem uenerit filius hominis in maiestate sua: et omnes angeli cum eo: tunc sedebit super sedem maiestatis suae. Et congregabuntur ante eum omnes gentes. Et separabit eos ab inuicem: sicut pastor segregat oues ab haedis. Et statuet quidem oues a dextris suis: haedos autem a sinistris. Tunc dicet rex his qui a dextris eius erunt. Uenite benedicti Patris mei: possidete paratum uobis regnum a constitutione mundi. <25:35> Esuriui enim: et dedistis mihi manducare. Sitiui: et dedistis mihi bibere. Hospes eram: et collegistis me. Nudus et operuistis me. Infirmus: et uisitastis me. In carcere eram: et uenistis ad me. Tunc respondebunt ei iusti: dicentes: Domine: quando te uidimus esurientem: et pauimus: sitientem: et dedimus tibi potum? Quando autem te uidimus hospitem: et collegimus te? Aut nudum: et cooperuimus te? Aut quando te uidimus infirmum: aut in carcere: et uenimus ad te? <25:40> Et respondens rex: dicet illis: Amen dico uobis: quamdiu fecistis uni de his fratribus meis minimis: mihi| fecistis. Tunc dicet et his qui a sinistris eius erunt: Discedite a me: maledicti: in ignem aeternum: qui paratus est diabolo et angelis eius. Esuriui enim: et non dedistis mihi manducare. Situi: et non dedistis michi bibere. Hospes eram: et non collegistis me. Nudus: et non operuistis me. Infirmus et in carcere: et non uisitastis me. Tunc respondebunt ei et ipsi: dicentes: Domine: quando te uidimus esurientem aut sitientem: aut hospitem aut nudum: aut infirmum uel in carcere: et non ministrauimus tibi? <25:45> Tunc respondebit illis dicens: Amen dico uobis: Quamdiu non fecistis uni de minoribus his: nec michi fecistis. Et ibunt hi in supplicium aeternum: iusti autem in uitam aeternam.

And Jesu, gon out of þe temple, wente. And hise disciplis neiʒeden, þat þei schulden schewe to him þe bildyngis of þe temple. And oon of hise disciplis seide to him: Maister, biholde þou what manere stoones and what manere bildyngis. Forsoþe, he answeringe to men, seiynge of þe temple, þat it was ourned wiþ goode stoones and ʒiftis, seide: Seen ʒe alle þese þingis? Treuly, I seie to ʒou: Daies schulen come in whiche a stoon schal not be left her on a stoon which schal not be distried. And whanne he sat in þe hil of Olyues aʒenis þe Temple, Petre and James and Iohn and Andrew axiden hym bi hemsilf, seiynge: Comaundour, seie þou to us whanne þes þingis schulen be don, and what tokene schal be whan alle þes þingis schulen bigynne to ben endid, and what tokene of þi coming, and of þe endyng of þe world. And Jesu, answeringe, seide to hem: Se ʒe þat no man disseyue ʒou. For manye schulen come in my name, seiynge. I am Crist. And þei schulen diseyue many men. And þe tyme schal neiʒe. Þerfore, nyle ʒe go after hem. Forsoþe, if, whanne je schulen heere batels and opynyouns of batels and dissenciouns, nyle ʒe be aferd. It bihoueþ first þes þingis to be don, but not ʒit anoon þe ende. Þanne he seide to hem: Folk schal rise aʒenis folk. And rewme aʒenis rewme. And grete erþe mouyngis schulen be bi places and pestilensis and hungris and dredis from heuene and grete signes schul ben. Forsoþe, alle þes byngis schul ben bygynnyngis of sorowes. Þerfore, see ʒe ʒouself. Bifore alle þes byngis þey schul casten her hondis into ʒou. And þey schul pursuen takynge into synagogis and into kepyngis, drawynge to kyngis and to iustisis for my name. Forsoþe, it schal bifalle to ʒou into witnessyng. Soþely, þey shul bitaken ʒou into counsels and ʒe schul be beten in synagogis and ʒe schul stonden bifore iustisis and kyngis for me into witnessyng of hem. And whanne þey schul leden bitakynge ʒou, nyle ʒe byforeþenken what ʒe schul speken. But speke ʒe þat pyng þat schal be ʒouen to ʒou in þat houre. For ʒe ben not spekynge, but þe holy goost. Þerfore putte ʒe in ʒoure hertis to bifornþenken not, hou ʒe schul answere. For I schal ʒyue to ʒou mouþ and wisdome, to whiche alle ʒoure aduersaries schul not mown aʒenstonde. And aʒenseyn: Forsoþe, ʒe schul be taken into tribulacoun of fadris and of modris and of briþeren and of cosyns and of frendis. And þey schul punyschen of ʒou by deþ. And I schul be in hatride to alle men for my name. And an heer of ʒour heed schal not perschen. In ʒoure pacience I schul welde ʒoure soulis. And þanne many men schul be sclaundrid and þey schul bytrayen hemself togyder, and þey schul han in hatrede togyder. And many false profetis schul risen. And þey schul disceyue many men. And for wickidnesse schal be plentyuous. Þe charite of manye schal wexe coold. Treuly, he þat schal contynue til into þe ende, schal be saaf. And þis gospel of rewme schal be prechid in al þe world into witnessing to alle folkis. And þanne þe endyng schal come. Forsoþe, whanne ʒe schulen se Ierusalem to be cumpassid wiþ an oost of batel, þanne wite ʒe for þe desolacioun þerof haþ neiʒid. Forsoþe, whanne ʒe schulen se þe abhomynacioun of desolacioun þat was seid of Danyel, þe profete, stonding in þe hooly place where it owiþ not, he þat redip vndirstonde þanne þei ben in Judee fle into þe hillis, and þei þat ben in þe myddis þerof go awey. And þei þat ben in þe cuntreis entre not into it. And he þat is in þe roof go not doun to take enyþing of his hous. And he þat is in þe feeld turne not aʒen to take his coote. For þese ben daies of venyaunces, þat alle þingis be fillid þat ben writun. Forsoþe, wo to hem þat ben wiþ childe and norischen in þo daies, for greet tribulacioun schal be on erþe. And ire to þis peple and þei schulen falle in þe mouþ of swerd. And þei schulen be led caitifis into alle folkis. And Ierusalem schal be defoulid of heþen men, til þe tymes of naciouns be fillid. But preie ʒe, þat ʒoure fleyng be not maad in winter, eþir in sabat. For greet tribulacioun schal be þanne, what manere was not fro þe bigynnyng of þe world til now neþir schal be maad no but þo daies hadden be breiggid, eþir maad schort. Not eche man schulde be maad saaf but þo daies schulen be maad schort for chosun men. Þanne, if eny man schal seie to ʒou: Lo, here is Crist, eþir þere; nyle ʒe bileue. For false Cristis and false profetis schulen rise, and þei schulen ʒyue greete signes and wondris so þat if it may be don. Also chosun men be led into errour. Þerfore, se ʒe: Lo, I haue biforeseid to ʒou alle þingis, þerfore, if þei seie to ʒou: Lo, Crist is in desert, nyle ʒe go out. Lo, he is in preuy chaumbris, nyle ʒe bileue. For, as leit goiþ out fro þe eest and apperiþ til into þe west, so schal be þe comynge of mannes sone, whereuere þe bodi schal be. Þidur þe eglis schulen be gadrid togidre. Forsoþe, anoon, after þe tribulacioun of þo daies, signes schulen be in þe sunne and moone and sterris. And, in londis, pressure of folkis, for þe vncerteyn heering of sown of þe see and of wawis, men wexinge drie for drede and abiding, þat schulen come on al þe world. In þo daies þe sunne schal be maad derk. And þe moone schal not ʒyue hire liʒt. And sterris schulen falle fro heuen and þe vertues of heuenes schulen be moued. And þanne þe signe of mannys sone schal appere in heuene. And þanne alle þe lynagis of erþe schulen weile and þei schulen se mannys sone comyng in þe cloudis of heuene, wiþ myche vertu and maieste. And þanne he schal sende hise aungelis wiþ a trumppe and wiþ greet vois, and þei schulen gadre togidre his chosun men fro foure wyndis, fro þe hiʒeste þingis of heuenys til to termes eþir endis of hem. Forsoþe, þese þingis bigynnynge to be don. Biholde ʒe, and reise ʒe ʒoure heedis, for ʒoure redempcioun neiʒeþ. And he seide a liknesse to hem. Se ʒe þe fige tre and alle trees, whan now þei bryngen forþ of hemsilf fruyt, ʒe witen, for somer is nyʒ, so also, whan ʒe schulen se þat þese þingis ben don, wite ʒe for þe rewme of God is nyʒe in þe ʒatis. Treuly, I seie to ʒou: for þis generacioun schal not passe til alle þingis be don. Heuene and erþe schulen passe, but my wordis schulen not passe. Forsoþe, of þat dai and our, no man woot neþir þe aungelis of heuenys neþir þe sone, no but þe Fadire aloone. Forsoþe, as it was in þe daies of Noe, so, also, þe comynge of mannys sone schal be. For, as in þe daies bifor þe grete flood, men weren etynge and drinkinge, weddinge, and ʒyuynge to weddinge til to þat dai in which Noe entride into þe schip. And þei knewen not til þe greet flood cam and took awey alle. So also þe comynge of mannes sone schal be. Þanne, tweyne schulen be in a feld, oon schal be takun. And oon schal be forsakun. Twey wymmen gryndinge in a querne, oon schal be takun, and oon schal be forsakun. Tweyne in a bed, oon schal be takun , þe toþir schal be forsakun. Forsoþe, take ʒe heede to ʒousilf, lest perauenture ʒoure hertis be greuyd in glotenye and drunkenesse and in bisynessis of þis lif. And þilke day come sudeyn on ʒou. For, as a snare, it schal come on alle men þat sitte on þe face of al þe erþe. And so, wake ʒe in al tyme, preiynge, þat ʒe be had worþi to fie alle þes þingis þat schulen come and to stonde bifore mannys sone. Se ʒe, wake ʒe, and preie ʒe, for ʒe wite not in what our ʒoure Lord schal come. As a man þat wente in pilgrymage lefte his hous, and ʒaf to his seruauntis power of ech work. And comaundide þe porter þat he wake. Þerfore, wake ʒe, for ʒe witen not whanne þe Lord of þe hous schal come: at euentid, eþir at mydnyʒt, eþir at cokkis crowing, eþir at þe morwetid lest, whanne he schal come sudeynly, he fynde ʒou slepinge. Þis þat I seie to ʒou, I seie to alle men, Forsoþe, wite ʒe þat þing, for if þe hosebonde man wiste in what our þe þeef schulde come, soþely he wolde wake and suffre not his hous to þe myned. Þerfore, be ʒe also redy. For in what our ʒe witen not mannys sone schal come, who gessist þou is a feiþful seruaunt and prudent whom his Lord haþ ordeyned on his meyne, þat he ʒyue to hem mete in tyme. Blessid is þat seruaunt whom his Lord, whan he schal come, schal fynde doynge so. Treuly, I seie to ʒou, for on alle his goodis he schal ordeyne him. Forsoþe, if þilke yuel seruaunt seiþ in his herte, my Lord makiþ tariyng to come and bigynnep to smyte his euenseruauntis. Soþely, if he etiþ and drynkiþ wiþ drunkelewe men, þe Lord of þat seruaunt schal come in þe dai in which he hopiþ not. And in þe our in which he knowiþ not. And he schal departe him, and schal putte his part wiþ jpocritis. Þere schal be weping and beting togidre of teeþ Þanne þe rewme of heuenys schal be lik to ten virgyns, which, takynge her laumpis, wenten out aʒens þe spouse and þe spousesse. Forsoþe, fyue of hem weren foolis, and fyue preudent. But þe fyue foolis, her laumpis taken, toke not oile wiþ hem. Forsoþe, þe prudent, token oile in her vesselis wiþ laumpis. Forsoþe, þe spouse makinge tariyng, alle nappiden and slepten. Soþly, at mydnyʒt a cry was maad: Lo, þe spouse comeþ, go ʒe out aʒenis him. Þanne alle þo virgins han rise vp. And ourneden here laumpis. Soþely, þe foolis seiden to þe wise: Ʒyue ʒe to vs of ʒoure oile, for oure laumpis ben quenchid. Þe prudent answeriden, seiynge, lest parauenture it suffise not to vs and to ʒou, go ʒe raþere to men sillynge. And bie ʒe to ʒou. Forsoþe, þe while þei wenten to bie, þe spouse cam. And þo þat weren redi, entriden wiþ hym to þe weddingis and þe ʒate was schit. Soþly, at þe laste also þe oþere virginys camen, seiynge: Lord, Lord, opyne þou to us. And, he answeringe, seiþ: Treuly, I seie to ʒou, I knowe not ʒou. And so wake ʒe, for ʒe witen not þe dai, neþir þe our. Soþly, as a man goinge in pilgrymage, clepide hise seruauntis and bitook to hem hise goodis. And to oon he ʒaf fyue talentis. Forsoþe, to anoþir tweyne. But to anoþir oon. To ech vp his owne vertu. And he wente forþ anoon. Forsoþe, he þat hadde take fyue talentis, wente and wrouʒte in hem and gat oþire fyue in lik manere. Also, he þat hadde take tweyne, gat oþere tweyne. Soþly, he þat hadde take oon, goynge dalf into erþe and hidde þe money of his Lord. Forsoþe, after myche of tyme, þe Lord of þo seruauntis cam. And puttide resoun wiþ hem and, he neiʒinge, þat hadde take fyue talentis, offride oþire fyue, seiynge: Lord, þou bitokist to me fyue talentis. Lo, I haue ouergete fyue oþir. His Lord seide to hym. Wel, be þou good seruaunt and feiþful, for on fewe þingis þou hast þe feiþful, I schal ordeyne þee on many þingis. Entre þou into þe ioye of þi Lord. Forsoþe, also he þat hadde take twey talentis, neiʒede and seide: Lord, þou bitokist to me twey talentis. Lo, I haue ouergete oþir tweyne. His Lord seide to him: Wel be þou goode seruaunt and feiþful. For on fewe þingis þou hast be feiþful. I schal ordeyne þee on many þingis. Entre þou into þe ioye of þi lord. Forsoþe, also he þat hadde taken o talent, neiʒinge, seide: Lord, I woot for þou art an hard man. Þou repist where þou hast not sowe. And þou gederist togidre where þou hast not spred abrood. And J, dredinge, wente and hidde þi talent in þe erþe. Lo, þou hast þat þing, þat is þin. Soþly, his Lord answering, seide to him: Yuel seruaunt and slow, wistist þou þat I repe where I haue not sowe? And gedre togidre where I spredde not abrood. Þerfore, it bihofte þee to bitake my mony to chaungeris. And I comynge schulde haue reseyued. Forsoþe, þis þat is myn wiþ vsuris. And so take ʒe awey fro him þe talent. And ʒyue ʒe to him þat haþ ten talentis. For it schal be ʒouen to ech man hauynge. And he schal haue plente. Forsoþe, fro hym þat haþ not. Also, þis þat he semeþ to haue, schal be takun awey of hym. And caste ʒe out þe vnprofitable seruaunt, into vttermere derknessis. Þere schal be weþinge and beting togidre of teeþ. Forsoþe, whanne mannes sone schal come in his maieste. And alle hise aungelis wiþ hym, þanne he schal sitte on þe seete of his maieste. And alle folkis schulen be gaderid togidre bifore hym, and he schal departe hem atwynne. As a schepherde departiþ scheep fro kidis. And soþly he schal sette þe scheep on his riʒt half, þe kidis, forsoþe, on þe left half. Þanne þe kyng schal seie to hem þat schulen be on his riʒt half. Come ʒe þe blessid of my Fadire, welde ʒe þe kyngdom maad redi to ʒou fro þe makyng of þe world, for I was hungry. And ʒe ʒauen to me for to ete. I þirstide and ʒe ʒauen to me forto drynke. I was herborles. And ʒe herberwiden me, nakid. And ʒe hileden me, sike. And ʒe visitiden me, I was in presoun. And ʒe camen to me. Þanne juste men schulen answere to hym, seiynge: Lord, whanne saien we þee hungri and we fedden þee. Þirsti, and we ʒauen drynke to þee. Whanne, forsoþe, saien we þee herborles, and we herboriden þee. Eþir naked, and we hiliden þee. Eþir, whanne we þee sike, eþir in prisoun, and we camen to þee. And þe kyng, answeringe, schal seie to hem: Treuly, I seie to ʒou: As longe as ʒe diden to oon of þese, my leeste briþeren, ʒe diden to me. Þanne, þe kyng schal seie also to hem, þat schulen ben on his left half: departe fro me ʒe cursid into euerelastinge fier, which is maad redy to þe deuel and his aungelis. For I hungride, and ʒe ʒauen not to me forto ete. I þirstide, and ʒe ʒauen not to me forto drynke. I was herborles, and ʒe herboriden not me. Nakid, and ʒe keueriden not me. Sik, and in prisouri, and ʒe visiteden not me. Þanne, also þei schulen answere to him, seiynge: Lord whan saien we þee hungrynge eþir þirstinge eþir herborles eþir nakid eþir sik eþir in prisoun. And we seruiden not to þee. Þanne he schal answere to hem, seiynge: Treuly, I seie ʒou as longe as ʒe diden not to oon of þese lesse, neþir ʒe diden to me. And þese schulen go into euerelasting turment. Forsoþe, þe juste men, into euerlasting lif.

IX.XVIII

Mt [26:1–5] Et factum est: cum consummasset Iesus sermones hos omnes: dixit discipulis suis. Scitis quia post biduum pascha fiet: et filius hominis tradetur ut crucifigatur. Tunc congregati sunt principes sacerdotum et seniores populi: in atrium principis sacerdotum: qui dicebatur cayphas: et consilium fecerunt ut iesum dolo tenerent: et occiderent. <26:5> Dicebant autem. Non in die festo: ne forte tumultus fieret in populo. Lv [22:2–4] timebant enim plebem. Intrauit autem sathanas in iudam qui cognominabatur scarioth: unum de duodecim. Mt [26:14] Tunc abiit ad principessacerdotum: Mr [14:10] ut proderet eum illis. Mt [26:15] et ait illis. Quid uultis mihi dare: et ego uobis eum tradam? At illi | Mr [14:11] audientes gauisi sunt: et Mt [26:15] constituerunt ei triginta argenteos. Lv [22:6] Et spopondit. Mt [26:16] Et exinde quaerebat opportunitatem ut eum traderet Lv [22:6] sine turbis. Lv [21:37–38] Erat autem Iesus diebus docens in templo: noctibus uero exiens: morabatur in monte qui uocatur oliueti. Et omnis populus manicabat ad eum in templo audire eum.

And it was don, whanne Jesu hadde endid alle þes wordis, he seide to hise disciples: Witen ʒe, for after twey dayes, Paske schal be maad and mannys sone schal be bitakun, þat he be crucified? Þanne prynces of prestis and eldre men of þe peple weren gadrid into þe halle of þe prynce of prestos, þat is seid Caifas, and þei maden a councel þat þei schulden holde Jesu wiþ gile and sle. Forsoþe, þei seiden not in þe feeste dai, lest, parauenture, noise were maad in þe peple. For þei dredden þe peple. Forsoþe, satanas entride into Judas, which is clepid bi sirename of Scarioth, oon of twelue. And þanne he wente to þe prynces of prestis þat he schulde bitraie him to hem, and seide to hem: What wolen ʒe ʒeue to me and I schal bitraie him to ʒou? And þei, heeringe, ioyeden and ordeyneden þritti pens to hym, and he bihiʒte. And fro þat tyme he souʒten couenablete, þat he schulde bitake him wiþoute cumpanyes. Forsoþe, bi daies, Jesu was techynge in þe temple; soþly, bi nyʒtis, he goynge out, dwellid in þe hil which is clepid of Olyuete. And al þe peple cam eerly to him in þe temple forto heere him.

X.I

Io [13:1] Ante diem autem festum paschae: sciens Iesus quia uenit eius hora ut transeat ex hoc mundo ad Patrem: cum dilexisset suos qui erant in mundo in finem dilexit eos.

Forsoþe, bifore þe feeste dai of Paske, Jesu, witinge for his our comeþ þat he passe out of þis world to þe Fadire, whanne he hadde louyd hise þat weren in þe world, he louede hem into þe ende.

X.II

Lv [22:7] Venit autem Mt [26:17] prima Lv [22:7–8] dies azimorum: in qua necesse erat occidi pascha: Et Mt [26:17] accesserunt discipuli ad Iesum: dicentes: Mr [14:12–13] Quo uis eamus et paremus tibi ut manduces pascha? Et mittit duos ex discipulis suis Lv [22:8] petrum et Iohannem Mr [14:13] et dicit eis: Ite in ciuitatem: et occurret uobis homo Lv [22:10–11] amphoram aquae portans. Sequimini eum in domum: in quam intrat: et dicetis patri familias domus: Dicit tibi magister: Mt [26:18] Tempus meum prope est Lv [22:11–12] ubi est diuersorium: ubi pascha cum discipulis meis manducem? Et ipse uobis ostendet cenaculum magnum stratum: et ibi parate Mr [14:15] nobis Lv [22:13] Euntes autem Mr [14:16] discipuli eius: uenerunt in ciuitatem: et inuenerunt sicut dixerat illis: Mt [26:19] et fecerunt sicut constituit illis Iesus: et parauerunt pascha.

Forsoþe, þe firste dai of þerf loues, þat is Paske, cam, in which it was nede þat Paske, þat is sacryfice of Paske, be slayn. And þe disciplis neiʒeden to Jesu, seiynge: Whiþur wolt þou we go and make redi to þee forto ete Paske. And he sendiþ tweyne of hise disciples, Petre and Iohn. And he seiþ to hem: Go ʒe into þe citee. And a man beringe a galon of water schal come aʒens ʒou. Sue ʒe him into þe hous into which he entriþ, and ʒe schulen seie to þe hosebonde man of þe hous: Þe maistir seiþ to þee: my tyme is nyʒe. Where is þe herbore place wher I schal ete Paske wiþ my disciples? And he schal schewe to ʒou a greet souping place strewid. And þere make ʒe redi to vs. Forsoþe, hise disciplis goynge, camen in to þe citee. And þei founden as he hadde seid to hem. And þei diden as Jesu ordeynede to hem. And þei maden redi Paske.

X.III

Mr [14:17] Vespere autem facto: uenit et Lv [22:14] discubuit: et duodecimapostoli cum eo. Mt [26:21] Et edentibus illis: dixit Mr [14:18] Iesus Lv [22:15–18] Desiderio desideraui hoc pascha manducare uobiscum: ante quam patiar. Dico enim uobis: quia ex hoc non manducabo illud donec impleatur in regno Dei. Et accepto calice gratias egit: et dixit: Accipite: et diuidite inter uos. Dico enim uobis quod non bibam de generatione uitis: donec regnum Dei ueniat. Mr [14:18–19] Amen dico uobis: quia unus ex uobis | me tradet: qui manducat mecum. At illi coeperunt Mt [26:22] ualde Mr [14:19] contristari: et dicere ei singillatim. Mt [26:22–23] Numquid ego sum: domine? At ipse respondens: ait. Mr [14:20] unus ex duodecim. Mt [26:23–25] Qui intingit mecum manum in parapside: hic me tradet. filius quidem hominis uadit: sicut scriptum est de illo. Uae autem homini illi: per quem filius hominis tradetur. Bonum erat ei: si natus non fuisset homo ille. <26:25> Respondens autem iudas qui tradidit eum: dixit: Numquid ego sum: rabbi? Ait illi: Tu dixisti.

Forsoþe, euentid maad, he cam and sat to mete, and twelue apostlis wiþ him. And, hem etinge, Jesu seide: Bi desir I haue desirid to ete þis Paske wiþ ʒou bifore þat I suffre. Treuly, Y seie to ʒou, for fro þis tyme I schal not ete it, til it be fillid in þe rewme of God. And, þe cuppe takun, he dide þankyngis, and seide: Take ʒe and departe ʒe among ʒou. Forsoþe, I seie to ʒou þat I schal not drynke of þe generacioun of þe veyne til þe rewme of God come. Treuly, I seie to ʒou: For oon of ʒou þat etip wiþ me schal bitraie me. And þei bigunen forto be sorwful gretly and to seie syngulerly eþir ech bi himself: Lord, wher I it am? And he, answeringe, seide: Oon of þe twelue þat dippiþ in þe hond in þe plater wiþ me, he schal bitraie me. Forsoþe, mannys sone goiþ. As it is writun of him. But wo to þat man, bi whom mannys sone schal be bitraied. It were good to him if þat man hadde not þe boren. Forsoþe, Judas, answeringe, þat bitraiede him, seide: Maister, wher I it am? Jesu seide to him: Þou hast seid.

X.IIII

Mt [26:26] Caenantibus autem eis: accepit Iesus panem Lv [22:19] gratias egit: Mt [26:26] et benedixit: ac fregit: deditque discipulis suis. Et ait: Accipite et comedite. Hoc est corpus meum. Lv [22:19–20] Quod pro uobis datur: Hoc facite in meam commemorationem. Similiter Mt [26:27] Et accipiens calicem Lv [22:20] postquam caenauit Mt [26:27] gratias egit: et dedit illis: dicens: Bibite ex hoc omnes. Mr [14:23–24] Et biberunt ex illo omnes: et ait illis. Mt [26:28] Hic est enim sanguis meus noui testamenti: qui pro multis effundetur in remissionem peccatorum. <Lv [22:19] Hoc facite in meam commemorationem.> Mr [14:25] Amen dico uobis: quod Mt [26:29] non bibam a modo de hoc genimine uitis: usque in diem illum cum illud bibam uobiscum nouum in regno Patris mei. Lv [22:21–23] ueruntamen ecce manus tradentis me mecum est in mensa. Et quidem filius hominis: secundum quod definitum est: uadit. Uerun|tamen uae illi homini: per quem tradetur. Et ipsi coeperunt quaerere inter se quis esset ex eis: qui hoc facturus esset.

Forsoþe, hem soupinge, Jesu took breed and dide þankingis and blesside, and brak and ʒaf to his disciples, and seide: Take ʒe and ete ʒe. Þis is my bodi, which schal be bitakun for ʒou. Do ʒe þis þing into my commemoracioun in lik manere. Also, he, takynge þe cuppe, after þat he soupide, dide þankyngis, and ʒaf to hem, and seide: Drynke ʒe alle of þis. And þei drunken alle þerof. And he seide to hem: Forsoþe, þis is my blood of þe newe testament, which schal be sched out for manye into remyscioun of synnes. Treuly, I seie to ʒou þat I schal not drynke fro þis tyme of þis generacioun of þe vyne til into þat dai whanne I schal drynke it newe wiþ ʒou in þe rewme of my Fadire. Neþeles, lo, þe hond of þe man bitraynge me is wiþ me in þe boord. And, soþely, mannes sone goiþ, as it is determynd. Neþeles, wo to þat man bi whom he schal be bitraied. And þei bigunen to seke among himself, who it was of hem þat schulde do þis þing.

X.V

Lv [22:24–38] Facta est autem et contentio inter eos: quis eorum uideretur esse maior. <22:25> Dixit autem eis: Reges gentium dominantur eorum: et qui potestatem habent super eos: benefici uocantur. Uos autem non sic. Sed qui maior est in uobis: fiat sicut iunior. Et qui praecessor est: sicut ministrator. Nam quis maior est: qui recumbit: an qui ministrat? Nonne qui recumbit? Ego autem in medio uestrum sum sicut qui ministrat. Uos autem estis: qui permansistis mecum in temptationibus meis. Et ego dispono uobis: sicut disposuit mihi pater meus regnum: <22:30> ut edatis et bibatis super mensam meam in regno meo. Et sedeatis super tronos iudicantes duodecim tribus Israel. Ait autem dominus: simon: Simon: ecce sathanas expetiuit uos ut cribraret sicut triticum. Ego autem rogaui pro te: ut non deficiat fides tua. Et tu aliquando conuersus: confirma fratres tuos. Qui dixit ei: Domine: tecum paratus sum et in carcerem: et in mortem ire. Et ille dixit. Dico tibi: petre: non cantabit hodie gallus: donec ter abneges nosse me.<22:35> Et dixit eis: Quando misi uos sine sacculo et pera et calciamentis: nunquid aliquid defuit uobis? At ille dixerunt: Nichil. Dixit ergo eis: Sed nunc qui habet | sacculum tollat: similiter et peram. Et qui non habet: uendat tunicam suam: et emat gladium. Dico enim uobis: quoniam adhuc hoc quod scriptum est: oportet impleri in me: et quod cum iniquis deputatus est. Etenim ea quae sunt de me: finem habent. At ille dixerunt: Domine: ecce gladii duo hic. At ille dixit eis: Satis est.

Forsoþe, also, strif was maad among hem, who of hem schulde be seyn to be more. Forsoþe, he seide to hem: Þe kyngis of heþen men ben Lordis of hem. And þei þat han power on hem ben clepid goode ʒyueris. Forsoþe, ʒe not so, but he þat is þe more among ʒou b maad as þe ʒongere and he þat is þe biforgore, as a seruaunt. For why who is þe more: he þat sittiþ to mete, eþir he þat serueþ, wher not he þat sittiþ to mete? Forsoþe, I am in þe myddis of ʒou. As he þat mynystriþ. Soþely, ʒe it ben þat han dwellid wiþ me in my temptaciouns. And I dispose to ʒou as my Fadir haþ disposid to me a rewme, þat ʒe ete and drynke on my boord in my rewme, and sitte on trones demynge twelue kynredis of Israel. Forsoþe, þe Lord seide to Symount: Symount, lo Sathanas haþ and ʒou, þat he schulde riddle as wheete. Soþely, I haue preied for þee, þat þi feiþ faile not. And þou, sum tyme conuertid, conferme þi breþeren. Which seide to him: Lord, I am redi wiþ þee to go, boþe into prisoun and into deeþ. And he seide: Petre, I seie to þee, þe cok schal not crowe todai til þou forsake þries, to knowe me. And he seide to hem: Whanne I sente ʒou wiþoute sachel and scrippe and schoon, wher enyþing failide to ʒou. And þei seiden noþing. Þerfore, he seide to hem: But now, he þat haþ a sachel, take in lik manere also a scrippe. And he þat haþ not, sille his coote and bie a swerd. Soþly, I seie to ʒou, for ʒit it bihoueþ þis þing þat is write, to be fillid in me. And he is arettid wiþ wickid men. For þo þingis þat ben of me, han an ende. And þei seiden. Lord, lo twey swerdis here. And he seide to hem: It is jnow.

X.VI

Io [13:2–30] Et caena facta: cum diabolus iam misisset in corde ut traderet eum Iudas Simonis Scariothis: Sciens quia omnia dedit ei pater in manus: et quia a Deo exiuit et ad deum uadit: surgit a caena: et ponit uestimenta sua. Et cum accepisset lintheum: praecinxit se. <13:5> Deinde misit aquam in peluem: et coepit lauare pedes discipulorum: et extergere lintheo quo erat praecinctus. Uenit ergo ad symonem petrum: et dicit ei petrus: Domine: tu mihi lauas pedes? Respondit Iesus: et dixit ei: Quod ego facio: tu nescis modo: scies autem postea. Dicit ei petrus: Non lauabis mihi pedes in aeternum. Respondit ei Iesus: Si non lauero te: non habebis partem mecum. Dicit ei simon petrus: Domine: non tantum pedes meos: sed et manus et caput. <13:10> Dicit ei Iesus. Qui lotus est: non indiget nisi ut pedes lauet: sed est mundus totus. Et uos mundi estis: sed non omnes. Sciebat enim quisnam esset qui traderet eum: propterea dixit: non estis mundi omnes. Postquam ergo lauit pe|des eorum et accepit uestimenta sua: cum recubuisset iterum: dixit eis. Scitis quid fecerim uobis? Uos uocatis me magister: et domine: et bene dicitis: sum etenim. Si ergo ego laui uestros pedes: dominus et magister: et uos debetis alter alterius lauare pedes. <13:15> Exemplum enim dedi uobis: ut quemadmodum ego feci uobis: ita et uos faciatis. Amen: amen dico uobis: non est seruus maior domino suo: neque apostolus maior eo qui misit illum. Si haec scitis: beati eritis si feceritis ea. Non de omnibus uobis dico. Ego scio quos elegerim. Sed ut impleatur scriptura: qui manducat mecum panem: leuabit contra me calcaneum suum. A modo dico uobis: prius quam fiat: ut credatis cum factum fuerit: quia ego sum. <13:20> Amen: amen dico uobis: qui accipit si quem misero: me accipit. Qui autem me accipit: accipit eum qui me misit. Cum haec dixisset Iesus: turbatus est spiritu: et protestatus est et dixit: Amen: amen dico uobis: quia unus ex uobis tradet me. Aspiciebant ergo discipuli ad inuicem: haesitantes de quo diceret. Erat ergo recumbens unus ex discipulis eius in sinu Iesu: quem diligebat Iesus. Innuit ergo huic Symon Petrus: et dicit ei: Quis est de quo dicit? <13:25> Itaque cum recubuisset ille supra pectus Iesu: dicit ei: Domine: quis est? Respondit Iesus: Ille est: cui ego intinctum | panem porrexero. Et cum intinxisset panem: dedit Iudae Symonis Scariothis. Et post bucellam: tunc introiuit in illum sathanas. Dicit ei Iesus: Quod facis: fac citius. Hoc autem nemo sciuit discumbentium ad quid dixerit ei. Quidam enim putabant: quia loculos habebat Iudas: quia dicit ei Iesus: eme ea quae opus sunt nobis ad diem festum: aut egenis ut aliquid daret. <13:30> Cum ergo accepisset ille bucellam: exiuit continuo. Erat autem nox.

And, þe soper maad, whanne þe Deuel hadde now sent into þe herte þat Judas of Symount Scarioth schulde bitraie hym, he, witinge for þe Fadire ʒaf to hym alle þingis into hondis and þat he wente out fro God and goiþ to God, risiþ fro þe souper and puttiþ of his cloþis. And, whanne he hadde takun a lynnyne cloþ, he bifore girte himsilf aftirward he sente water into a basyn, and bigan to waische þe feet of disciples, and to wipe wiþ þe lynnyne cloþ wiþ which he was bifore girt. Þerfore, he cam to Symount Petre and Petre seiþ to him: Lord, waischist þou þe feet to me? Jesu answeride and seide to him: Þou knowist not now þe þing þat I do. Forsoþe, þou schalt wite afterward. Petre seiþ to him: Þou schalt not waische þe feet to me into wiþoute ende. Jesu answeride to hym: If I schal not waische þe þou schal not haue part wiþ me. Symount Petre seiþ to him: Lord, not oonly my feet, but also þe hondis and þe heed. Jesu seiþ to him: He þat is waischyn haþ no nede, no but þat he waische þe feet, but he is clene al. And ʒe ben clene, but not alle. Forsoþe, he wiste who it was þat bitraʒide hym. Þerfore, he seide ʒe ben not alle clene. Þerfor, aftir þat he waischide þe feet of hem, he took hise cloþis, and whanne he hadde sett to mete aʒen, eft he seide to hem: Witen ʒe what I haue don to ʒou? Ʒe clepen me maistir and lord. And ʒe seyn wel. For I am. Þerfore, if I lord and maister haue waische ʒoure feet, and ʒe owen to waische anoþir þe feet of anoþir for I haue ʒoue ensaumple to ʒou þat as I haue don to ʒou, so also ʒe do. Treuly, treuly I seie to ʒou: Þe seruaunt is not more þan his Lord, neþir apostil is more þan he þat sente him. If ʒe knowen þese þingis, ʒe schulen be blessid if ʒe schulen do hem. I seie not of alle ʒou I woot whiche I haue chose but þat þe scripture be fillid. He þat etiþ my breed schal reise his heele aʒenis me. Treuly, I seie to ʒou bifore þat it be don. Ʒe bileue for I am. Treuly, treuly I seie to ʒou: He þat takiþ, if I schal sende eny man, takiþ me, forsoþe, he þat resseueþ me, resseyueþ him þat sente me. Whanne Jesu hadde seid þese þingis he was troublid in spirit and he witnesside and seide: Treuly, treuly I seie to ʒou: For oon of ʒou schal bitraie me. Þerfore, þe disciplis lokiden togidre, doutinge of whom he seide. Þerfore, oon of hise disciplis was restinge in þe bosum of Jesu, whom Jesu loued. Þerfore, Symount Petre bekenyþ to him, and seiþ to hym: Who is it? Of whom he seiþ: So, whan he hadde restid aʒen on þe brest of Jesu, he seiþ to him. Lord who is it? Jesu answeride: He it is to whom I schal dresse breed dippid in. And, whanne he hadde dippid in breed, he ʒaf to Judas of Symount Scrariot, and, after þe mossel, þanne Sathanas entride into him. Jesu seiþ to him: Þe þing þat þou doist, do þou sunnere. Soþely, no man of hem þat saten at þe mete wiste þis þing. To what þing he seide to hym: Forsoþe, summe gessiden for Iudas hadde pursis. Þat Jesu seide to him: Bie þou þo þingis þat ben nedful to vs at þe feeste day eþir þat he schulde ʒeue sum þing to nedi men. Þerfore, whanne he hadde take þe mossel, he wente out anoon. Forsoþe, it was nyʒt.

X.VII

Io [13:31–14:31] Cum ergo exisset: dixit Iesus: Nunc clarificatus est filius hominis: et deus clarificatus est in eo. Si deus clarificatus est in eo: et deus clarificabit eum in semet ipso. Et continuo clarificabit eum. Filioli: adhuc modicum uobiscum sum. Quaeretis me: et sicut dixi Iudaeis: quo ego uado: uos non potestis uenire. Et uobis dico modo. Mandatum nouum do uobis: ut diligatis inuicem: sicut dilexi uos: ut et uos diligatis inuicem. <13:35> In hoc cognoscent omnes quia mei discipuli estis: si dilectionem habueritis ad inuicem. Dicit ei Symon Petrus: Domine: quo uadis? Respondit Iesus: Quo ego uado: non potes me modo sequi: sequeris autem postea. Dicit ei Petrus: Quare non possum te sequi modo? Animam meam pro te ponam. Respondit Iesus: animam tuam pro me ponis? Amen: amen dico tibi: non cantabit gallus: donec ter me neges. | <14:1>Non turbetur cor uestrum: Creditis in deum: et in me credite. In domo Patris mei mansiones multae sunt. Si quo minus: dixissem uobis: quia uado parare uobis locum. Et si abiero et praeparauero uobis locum: iterum uenio et accipiam uos ad me ipsum: ut ubi sum ego: et uos sitis. Et quo ego uado scitis: et uiam scitis. <14:5> Dicit ei Thomas: Domine: nescimus quo uadis. Et quomodo possumus uiam scire? Dicit ei Iesus: Ego sum uia: et ueritas: et uita. Nemo uenit ad Patrem: nisi per me. Si cognouissetis me: et Patrem meum utique cognouissetis. Et a modo cognoscitis eum: et uidistis eum. Dicit ei Philippus: Domine: ostende nobis Patrem: et sufficit nobis. Dicit ei Iesus: Tanto tempore uobiscum sum: et non cognouistis me? Philippe: qui uidet me: uidet et Patrem: Quomodo tu dicis: Ostende nobis Patrem? <14:10> Non credis quia ego in patre: et pater in me est? uerba quae ego loquor uobis: a me ipso non loquor. pater autem in me manens: ipse facit opera. Non creditis quia ego in patre et pater in me est? Alioquin propter opera ipsa credite. Amen: amen dico uobis qui credit in me: opera quae ego facio et ipse faciet: et maiora horum faciet: quia ego ad Patrem uado. Et quodcumque petieritis in nomine meo: hoc faciam. ut clarifi|cetur pater in Filio. Si quid petieritis me in nomine meo hoc faciam. <14:15> Si diligitis me: mandata mea seruate. Et ego rogabo Patrem: et alium paraclitum dabit uobis: ut maneat uobiscum in aeternum: spiritum ueritatis: quem mundus non potest accipere: quia non uidit eum: nec scit eum. Uos autem cognoscetis eum: quia apud uos manebit: et in uobis erit. Non relinquam uos orphanos: ueniam ad uos. Adhuc modicum: et mundus me iam non uidet: uos autem uidetis me: quia ego uiuo: et uos uiuetis. <14:20> In illo die uos cognoscetis quia ego sum in patre meo: et uos in me: et ego in uobis. Qui habet mandata mea: et seruat ea: ille est: qui diligit me. Qui autem diligit me: diligetur a patre meo. Et ego diligam eum: et manifestabo ei me ipsum. Dicit ei Iudas: non ille Scariothes: Domine: quid factum est: quia nobis manifestaturus es te ipsum: et non mundo? Respondit Iesus: et dixit ei: Si quis diligit me: sermonem meum seruabit: Et pater meus diliget eum: et ad eum ueniemus: et mansionem apud eum faciemus: qui non diligit me: sermones meos non seruat. Et sermonem quem audistis: non est meus: sed eius qui misit me Patris. <14:25> Haec locutus sum uobis apud uos manens. Paraclitus autem: spiritus sanctus: quem mittet pater in nomine meo: ille| uos docebit omnia: et suggeret uobis omnia quecumque dixero uobis. Pacem relinquo uobis: pacem meam do uobis. Non quomodo mundus dat: ego do uobis. Non turbetur cor uestrum: neque formidet. Audistis quia ego dixi uobis: uado: et uenio ad uos. Si diligeretis me: gauderetis utique: quia uado ad Patrem: quia pater maior me est. Et nunc dixi uobis prius quam fiat: ut cum factum fuerit: credatis. <14:30> Iam non multa loquar uobiscum. Uenit enim princeps mundi huius: et in me non habet quicquam. Sed ut cognoscat mundus quia diligo Patrem: et sicut mandatum dedit mihi pater: sic facio. Surgite eamus hinc.

Þerfore, whanne he hadde gon out, Jesu seide: Now mannes sone is clarified. And God is clarified in hym. If God is clarified in him and God shal clarifie him in himself, and, anoon, he schal clarifie hym litle sones. Ʒit, a litil I am wiþ ʒou, I schulen seke me. And, as I seide to þe Iewis, whiþur I go. Ʒe mow not come. And to ʒou, I seie now I ʒeue to ʒou a newe maundement þat ʒe loue togidre. As I louede ʒou þat also ʒe loue togidre. In þis þing, alle men schulen knowe for ʒe ben my disciplis, if ʒe schulen haue loue togidre. Symount Petre seiþ to him: Lord, whiþur gost þou? Jesu answeride: Whiþur I go, þou maist not sue me now, but if þou schalt sue afterward. Petre seiþ to him: Whi may I not sue þee now? I schal putte my lif for þee. Jesu answeride: Þou schalt putte þi lif for me. Treuly, treuly I seie to þee, þe cok schal not crowe til þou denye me þries. And he seide to hise disciples: Be not ʒoure herte troublid, neþir drede it. Ʒe bileue into God, also bileue ʒe into me. Many dwellingis ben in þe hous of my Fadire. If eny þing lesse I hadde seid to ʒou, for I go to make redi a place to ʒou. And if I schal go and schal make redi a place to ʒou. Eft, I come. And I schal take ʒou to myself, þat where I am also ʒe be. And whiþur I go ʒe witen. And ʒe witen þe wey. Thomas seiþ to him: Lord, we witen not whiþur þou goist. And hou moun we wite þe weye. Jesu seiþ to him: I am weye, treuþe, and lif. No man comeþ to þe Fadire, no but bi me. If ʒe hadden knowe me, soþly ʒe hadde knowe also my Fadire. And afterward ʒe schulen knowe him and ʒe han seyn hym. Filip seiþ to him: Lord, schewe þou to vs þe Fadire. And it suffisiþ to vs. Jesu seiþ to him: So muche tyme I am wiþ ʒou. And han ʒe not knowe me? Filip, he þat seeþ me, seeþ also þe Fadire. How seist þou? Schewe þou to vs þe Fadire. Bileuest þou not. For I am in þe Fadire. And þe Fadire is in me. I speke not of mysilf þe wordis whiche I speke to ʒou. Soþeli, þe Fadire himsilf dwellynge in me doiþ þe workis. Bileuen ʒe not for I am in þe Fadire. And þe Fadire is in me? Ellis, bileue ʒe for þilke workis. Treuly, treuly I seie to ʒou: If a man bileueþ into me. Also he schal do þe workis whiche I do, and he schal do grettere of þese. For I go to þe Fadire. And whateuere þing ʒe schulen axe þe Fadire in my name, I schal do þis þing þat þe fadir be glorified in þe sone. If ʒe schulen axe enyþing in my name I schal do it.If ʒe louen me, kepe ʒe my comaundementis. And I schal preie þe Fadire. And he schal ʒeue to ʒou anoþir cumfortour, þe spirit of treuþe, þat he dwelle wiþ ʒou into wiþouten ende. Which spirit þe world may not take, for it seeþ not hym, neþir knowiþ him. Forsoþe, ʒe schulen knowe hym for he schal dwelle at ʒou. And he schal be in ʒou. I schal not leeue ʒou fadireles. I schal come to ʒou ʒit a litil, and now þe world seeþ not me. Forsoþe, ʒe schulen se me, for I lyue and ʒe schulen lyue in þat dai ʒe schulen knowe, for I am in my Fadire. And ʒe in me. And I in ʒou. He þat haþ my comaundementis, and kepiþ þoo. He it is þat loueþ me. Soþly, he þat loueþ me, schal be loued of my Fadire. And I schal loue him. And I schal schewe mysilf to him. Judas, not he of Scarioth, seiþ to him: Lord, what is don, for þou schalt schewe þisilf to vs and not to þe world? Jesu answeride and seide to hym: If eny man loueþ me, he schal kepe my word. And my Fadire schal loue hym. And we schulen come to hym and we schulen make dwelling at hym. He þat loueþ not me, kepiþ not my wordis. And þe word which ʒe han herd is not myn, but þilke fadris þat haþ sent me. I haue spoke to ʒou þes þingis, dwelling at ʒou. Forsoþe, þe holy goost cumfortour whom þe Fadire schal sende in my name, he schal teche ʒou alle þingis. And he schal remembre alle þingis to ʒou. Whateuere þingis I schal seie to ʒou, I leeue pees to ʒou. I ʒyue my pees to ʒou. Not as þe world ʒeueþ, I ʒyue to ʒou. Be not ʒoure herte troublid, neþir drede it. Ʒe han herd, for I seide to ʒou: I go and come to ʒou, if ʒe loueden me. Forsoþe, ʒe schulden haue ioye. For I go to þe Fadire. For þe Fadire is more þan y. And now I haue seid to ʒou bifore þat it be don, þat whanne it schal be don, ʒe bileue. Now I schal not speke many þingis wiþ ʒou. Forsoþe, þe prynce of þis world comeþ. And he haþ not enyþing in me but þat þe world knowe. For I loue þe Fadire, and as þe Fadire ʒaf comaundement to me. So I do. Rise ʒe. Go we fro hennus.

X.VIII

Io [15:1–16:33] Ego sum uitis uera: et pater meus agricola est. Omnem palmitem in me non ferentem fructum: tollet eum: et omnem qui fert fructum: purgabit eum: ut fructum plus afferat. Iam uos mundi estis propter sermonem: quem locutus sum uobis. Manete in me: et ego in uobis. Sicut palmes non potest ferre fructum a semet ipso: nisi manserit in uitae: sic nec uos: nisi in me manseritis. <15:5> Ego sum uitis: uos palmites. Qui manet in me: et ego in eo hic fert fructum multum: quia sine me nichil potestis facere. Si quis in me non manserit: mittetur foras sicut palmes et arescet: et colligent eum: et in ignem mittunt: et ardent. Si man|seritis in me: et uerba mea in uobis manserint: quodcumque uolueritis petetis: et fiet uobis. In hoc clarificatus est pater meus: ut fructum plurimum afferatis: et efficiamini mei discipuli. Sicut dilexit me pater: et ego dilexi uos: manete in dilectione mea. <15:10> Si praecepta mea seruaueritis: manebitis in dilectione mea: sicut et ego Patris mei praecepta seruaui: et maneo in eius dilectione. Haec locutus sum uobis ut gaudium meum in uobis sit: et gaudium uestrum impleatur. Hoc est praeceptum meum: ut diligatis inuicem sicut dilexi uos. Maiorem hac dilectionem nemo habet: ut animam suam ponat quis pro amicis suis. Uos amici mei estis si feceritis quae ego praecipio uobis. <15:15> Iam non dico uos seruos: quia seruus nescit quid faciat dominus eius. Uos autem dixi amicos: quia omnia quaecumque audiui a patre meo: nota feci uobis. Non uos me elegistis: sed ego elegi uos: et posui uos ut eatis et fructum afferatis: et fructus uester maneat: ut quodcumque petieritis Patrem in nomine meo: det uobis. Haec mando uobis: ut diligatis inuicem. Si mundus uos odit: scitote quia me priorem uobis odio habuit. Si de mundo fuissetis: mundus quod suum erat diligeret. Quia uero de mundo non estis: sed ego elegi uos de mundo: propterea odit uos mundus. <15:20> Mementote sermonis mei: quem ego dixi uobis: non| est seruus maior domino suo. Si me persecuti sunt: et uos persequentur. Si sermonem meum seruauerunt: et uestrum seruabunt. Sed haec omnia facient uobis propter nomen meum: quia nesciunt eum qui misit me. Si non uenissem et locutus fuissem eis: peccatum non haberent. Nunc autem excusationem non habent de peccato suo. Qui me odit: et Patrem meum odit. Si opera non fecissem in eis: quae nemo alius fecit: peccatum non haberent. Nunc autem et uiderunt et oderunt: et me et Patrem meum. <15:25> Sed ut impleatur sermo qui in lege eorum scriptus est: quia odio habuerunt me gratis. Cum autem uenerit paraclitus: quem ego mittam uobis a patre: spiritum ueritatis: qui a patre procedit: ille testimonium perhibebit de me. Et uos testimonium perhibetis: quia ab initio mecum estis. <16.1> Haec locutus sum uobis: ut non scandalizemini. Absque synagogis facient uos. Sed uenit hora: ut omnis qui interficit uos: arbitretur obsequium se praestare Deo. Et haec facient uobis: quia non nouerunt Patrem neque me. Sed haec locutus sum uobis: ut cum uenerit hora eorum: reminiscamini quia ego dixi uobis. Haec autem uobis ab initio non dixi: quia uobiscum eram. <16:5> Et nunc uado ad eum qui me misit; et nemo ex uobis interrogat me. Quo uadis? Sed quia haec locutus sum uobis: tristitia impleuit| cor uestrum. Sed ego ueritatem dico uobis: expedit uobis ut ego uadam. Si enim non abiero: paracletus non ueniet ad uos. Si autem abiero: mittam eum ad uos. Et cum uenerit: ille arguet mundum de peccato: et de iusticia: et de iudicio. De peccato quidem: quia non crediderunt in me: <16:10> De iusticia uero: quia ad Patrem uado et iam non uidebitis me: De iudicio autem: quia princeps mundi huius iudicatus est. Adhuc multa habeo uobis dicere: sed non potestis portare modo. Cum autem uenerit ille spiritus ueritatis: docebit uos omnem ueritatem. Non enim loquetur a semet ipso: sed quaecumque audiet loquetur: et quae uentura sunt annuntiabit uobis. Ille me clarificabit: quia de meo accipiet: et annuntiabit uobis. <16:15> Omnia quaecumque habet pater mea sunt. Propterea dixi: quia de meo accipiet: et annuntiabit uobis. Modicum: et iam non uidebitis me: et iterum modicum: et uidebitis me: quia uado ad Patrem. Dixerunt ergo discipuli eius ad inuicem: Quid est hoc quod dicit nobis: modicum: et non uidebitis me: et iterum modicum: et uidebitis me: et quia uado ad Patrem? Dicebant ergo: Quid est hoc: quod dicit: modicum? Nescimus quid loquitur. Cognouit autem Iesus: quia uolebant eum interrogare et dixit eis. De hoc quaeritis inter uos quia dixi: modicum: et non uidebitis me: et| iterum modicum: et uidebitis me? <16:20> Amen: amen dico uobis: quia plorabitis et flebitis uos: mundus autem gaudebit. Uos autem contristabimini sed tristicia uestra uertetur in gaudium. Mulier cum parit: tristiciam habet: quia uenit hora eius. Cum autem pepererit puerum: iam non meminit pressurae propter gaudium: quia natus est homo in mundum. Et uos igitur nunc quidem tristiciam habetis. Iterum autem uidebo uos: et gaudebit cor uestrum. Et gaudium uestrum nemo tollet a uobis. Et in illo die me non interrogabitis quicquam. Amen: amen dico uobis: si quid petieritis Patrem in nomine meo: dabit uobis. usque modo non petistis quicquam in nomine meo. Petite: et accipietis: ut gaudium uestrum sit plenum. <16:25> Haec in prouerbiis locutus sum uobis. Uenit hora cum iam non in prouerbiis loquar uobis: sed palam de patre annuntiabo uobis. Illo die in nomine meo petetis. Et non dico uobis quia ego rogabo Patrem de uobis. Ipse enim pater amat uos: quia uos me amastis et credidistis quia ego a Deo exiui. Exiui a patre: et ueni in mundum. Iterum relinquo mundum: et uado ad Patrem. Dicunt ei discipuli eius: Ecce nunc palam loqueris: et prouerbium nullum dicis. <16:30> Nunc scimus quia scis omnia: et non opus est tibi ut quis te interroget. In hoc credimus quia a Deo existi. Respondit eis Iesus: Modo creditis? Ecce uenit hora: et iam uenit: ut dispergamini unusquisque| in propria: et me solum relinquatis. Et non sum solus: quia pater mecum est. Haec locutus sum uobis: ut in me pacem habeatis. In mundo pressuram habebitis: sed confidite: ego uici mundum.

I am a very vyne and my Fadire is an erþe tilyere. Ech syoun not berynge fruyt in me he schal do awey it. And ech þat beriþ fruyt he schal purge it þat it bere more fruyt. Now ʒe ben clene for þe word, which I haue spoke to ʒou. Dwelle ʒe in me and I in ʒou. As a sioun may not bere fruyt of itself, no but it schal dwelle in þe vyne, so neþir ʒe, no but ʒe schulen dwelle in me. I am þe vyne, ʒe be þe siouns. If a man dwelliþ in me, and I in hym, þis beriþ myche freuit. For, wiþoute me, ʒe moun no þing do. If eny man schal not dwelle in me, he schal be sent out as a sioun. And he schal wexe drie. And þei schulen gadre him. And þei schuln sende into fier, and he brenneþ. If ʒe schulen dwelle in me, and my wordis schulen dwelle in ʒou, whateuere þing ʒe schulen wilne ʒe schulen axe, and it schal be don to ʒou. In þis þing my Fadire is clarified, þat ʒe brynge most fruyt and ʒe be maad my disciplis. As my Fadire louede me and I louyde ʒou, dwelle ʒe in my loue. If ʒe schulen kepe my comaundementis, ʒe schulen dwelle in my loue, as also I haue kept þe comaundementis of my Fadire. And I dwelle in his loue. I haue spoke þese þingis to ʒou þat my ioye be in ʒou. And ʒoure ioye be fillid. Þis is my comaundement: þat ʒe loue togidre. As I louyde ʒou, no man haþ more loue þan þis, þat a man putte his lif for his frendis. Ʒe be my frendis. If ʒe don þe þingis whiche I comaundide to ʒou. Now I schal not seie ʒou seruauntis, for þe seruaunt woot not what his Lord doiþ. Forsoþe, I haue seid ʒou frendis, for I haue seid ʒou frendis, for I haue maad alle þingis known to ʒou whateuere þingis I herde of my Fadire. Ʒe han not chose me, but I haue chose ʒou. And I haue set ʒou, þat ʒe go and brynge fruit, and ʒoure fruyt dwelle. Þat whateuere þing ʒe schulen axe þe Fadire in my name he ʒyue to ʒou.I comaunde to ʒou þes þingis: þat ʒe loue togidre; if þe world hatiþ ʒou, wite ʒe for it hatide me formere þan ʒou. If I hadden be of þe world, þe world schulde loue þe þing þat was his, but for ʒe ben not of þe world. But I chees ʒou fro þe world. Þerfore, þe world hatiþ ʒou. Haue ʒe mynde of my word which I seide to ʒou: þe seruaunt is not more þan his Lord, if þei han pursued me. Also, þei schulen pursue ʒou, if þei han kept my word. Also, þei schulen kepe ʒoure. But þei schulen do to ʒou alle þes þingis for my name, for þei knowen not hym þat sente me. If I hadde not come and hadde not spoke to hem, þei schulden not haue synne. Forsoþe, now þei han noon excusacioun of her synne. He þat hatiþ me, hatip also my Fadire. If I hadde not don workis in hem whiche noon oþir man dide, þei schulden not haue synne. Forsoþe, now þei han boþe seyn and hatid me and my Fadire, but þat þe word þe fillid, which is writun in þe lawe of hem. For þei hatiden me wiþoute cause. Forsoþe, whanne þe coumfortour schal come whom I schal sende to ʒou fro þe Fadire, a spirit of treuþe, þat comeo forþ of þe Fadire, he schal bere witnessing of me and ʒe schulen bere witnessing. For ʒe ben wiþ me fro þe bigynnyng. I haue spoke to ʒou þese þingis þat ʒe be not sclaundrid. Þei schulen make ʒou wiþoute synagogis. But þe our comeþ þat ech man þat sleeþ ʒou deme himsilf to ʒyue seruice to God. And þei schulen do to ʒou þes þingis, for þei knewen not þe Fadire neþir me. But I haue spoke to ʒou þese þingis þat whanne þe our of hem schal come ʒe haue mynde. For I seide to ʒou, I seide not to ʒou þese þingis at þe bigynnyng. For I was wiþ ʒou and now I go to hym þat sente me. And no man of ʒou axiþ me: Whiþur þou gost? But, for I haue spoke þese þingis to ʒou, sorwfulnesse haþ fillid ʒoure herte. But I seie treuþe to ʒou. It spedip ʒou, þat I go. Soþly, if I schal not go, þe coumfortour schal not come to ʒou. Forsoþe, if I schal go, I schal sende hym to ʒou. And whanne he schal come, he schal repreue þe world of synne and of riʒtfulnesse and of dom. Forsoþe, of synne, for þei han not bileued into me. Soþely, of riʒtfulnesse, for I go to þe Fadire. And now ʒe schulen not se me. Forsoþe, of dom, for þe prince of þis world is now demed. Ʒit I haue to seie many þingis to ʒou, but ʒe mown not bere now. Soþly whanne þilke spirit of treuþe schal come, he schal teche ʒou al trube. Soþly, he schal not speke of himsilf, but whateuere þingis he schal here, he schal speke. And he schal telle to ʒou þe þingis þat schulen come. He shal clarifie me, for he schal take of myn and he schal telle to ʒou, alle þingis, whateuere þingis þe Fadire haþ, ben myne. Þerfore Y seide to ʒou, for he schal take of myn, and he schal telle to ʒou a litil. And now ʒe schulen not se me. And, eft, a litil and ʒee shuln seen me, for I go to þe Fadire. Þerfore, summe of hise disciplis seiden togidre: What is þis þing, þat he seiþ to vs a litil, and ʒe schulen not se me and eft a litil and ʒe schulen se me. For I go to þe Fadire. Þerfore, þei seide: what is þis þing þat he seiþ to vs a litil. We witen not what he spekiþ. Forsoþe, Jesu knew for þei wolden axe him. And he seide to hem: Of þis þing ʒe axen among ʒou. For I seide to ʒou a litil. And ʒe schullen not se me. And, eft, a litil. And ʒe schulen se me. Treuly, treuly I seie to ʒou. For ʒe schulen morne and wepe. Forsoþe, þe world schal haue ioye. Forsoþe, ʒe schulen be maad sorwful. But ʒoure sorwfulnesse schal be turned into ioye. Soþely, a woman, whanne she beriþ child, haþ sorwfulnesse, for hir our comeþ. Forsoþe, whanne sche haþ bore a sone, now she þenkiþ not on þe peyne. For ioye for a man is borun into þe world. Þerfore, also ʒe han now sorwfulnesse. Soþly, eft I schal se ʒou, and ʒoure herte schal haue ioye. And no man schal take ʒoure ioye fro ʒou. And in þat dai ʒe schulen not axe me eny þing. Treuly, treuly I seie to ʒou: If ʒe schulen axe þe Fadire enyþing in my name, he schal ʒeue to ʒou. Til now, ʒe axiden not enyþing in my name. Axe ʒe þat ʒoure ioye be ful. And ʒe schulen take. I haue spoke to ʒou þes þingis in prouerbis. Þe our comeþ whanne now I schal not speke to ʒou in prouerbis. But I schal telle to ʒou openly of I my Fadire. In þat day ʒe schulen axe in my name. And I seie not to ʒou: For I schal preie þe Fadire of ʒou. Forsoþe, þe Fadire himsilf loueþ ʒou, for ʒe han loued me and han bileuyd for I wente out fro God. I wente out fro þe Fadire and I cam into þe world. Eft, I leeue þe world. And I go to þe Fadire. His disciplis seiden to him: Lo, now þou spekist openly. And þou seist no prouerbe. Now we witen for þou woost alle þingis. And no nede is to þee þat eny man axe þee. In þis þing we bileuen, for þou wentist out fro God. Jesu answeride to hem: Now ʒe bileuen. Lo, þe our comeþ. And now it comeþ. Þat I be scaterid ech into his owne þingis. And leeue me aloone. And I am not alone. For þe Fadire is wiþ me. I haue spoke þese þingis to ʒou, þat ʒe haue pees in me. Ʒe schulen haue tribulacioun in þe world. But, triste ʒe. I haue ouercome þe world

X.IX

Io [17:1–26] Haec locutus est Iesus: et sulleuatis oculis in caelum dixit: pater: uenit hora: clarifica filium tuum ut filius tuus clarificet te. Sicut dedisti ei potestatem omnis carnis: ut omne quod dedisti ei: det eis uitam aeternam. Haec est autem uita aeterna: ut cognoscant te: solum uerum deum: et quem misisti: Iesum Christum. Ego te clarificaui super terram: Opus consummaui: quod dedisti mihi ut faciam. <17:5> Et nunc clarifica me tu: pater: apud temet ipsum: claritate quam habui prius quam mundus esset apud te. Manifestaui nomen tuum hominibus: quos dedisti mihi de mundo. Tui erant: et mihi eos dedisti. Et sermonem tuum seruauerunt. Nunc cognouerunt quia omnia quae dedisti mihi: abs te sunt: quia uerba quae dedisti mihi: dedi eis. Et ipse acceperunt: et cognouerunt uere quia a te exiui: et crediderunt quia tu me misisti. Ego pro eis rogo: Non pro mundo rogo: sed pro his quos dedisti michi: quia tui sunt. <17:10> Et mea omnia tua sunt: et tua mea sunt. Et clarificatus sum in eis. Et iam non sum in mundo. Et hi in mundo sunt: et ego ad te uenio. pater sancte: serua eos in nomine tuo quos dedisti mihi: ut sint unum: sicut et nos. Cum essem cum eis: ego| seruabam eos in nomine tuo. Quos dedisti mihi: custodiui. Et nemo ex his periuit: nisi filius perditionis: ut scriptura impleatur. Nunc autem ad te uenio. Et haec loquor in mundo: ut habeant gaudium meum impletum in semet ipsis. Ego dedi eis sermonem tuum. Et mundus eos odio habuit: quia non sunt de mundo: sicut et ego non sum de mundo. <17:15> Non rogo ut tollas eos de mundo: sed ut serues eos a malo. De mundo non sunt: sicut et ego non sum de mundo. Sanctifica eos in ueritate. Sermo tuus ueritas est. Sicut me misisti in mundum: et ego misi eos in mundum. Et pro eis ego sanctifico me ipsum: ut sint et ipsi sanctificati in ueritate. <17:20> Non pro his autem rogo tantum: sed et pro eis qui credituri sunt per uerbum eorum in me: ut omnes unum sint. Sicut tu: pater: in me: et ego in te: ut et ipsi in nobis unum sint: ut mundus credat quia tu me misisti. Et ego claritatem quam dedisti mihi: dedi eis: ut sint unum: sicut et nos unum sumus. Ego in eis: et tu in me: ut sint consummati in unum. Et cognoscat mundus quia tu me misisti: et dilexisti eos: sicut et me dilexisti. pater: quos dedisti mihi: uolo ut ubi sum ego: et illi sint mecum: ut uideant claritatem meam: quam dedisti mihi: quia dilexisti me ante constitutionem mundi. <17:25> Pater iuste: et mundus te non cognouit: ego autem te cognoui. Et hi cognouerunt: quia tu me misisti. Et notum feci eis nomen tuum: et notum faciam: ut dilectio: qua dilexisti me: in ipsis sit: et ego in ipsis.|

Jesu spak þese þingis. And, þe iʒen reisid into heuene, he seide: Fadir, þe our comeþ: clarifie þou þi sone, þat þi sone clarifie þee, as þou hast ʒoue to him power of ech man. Þat al þing þat þou hast ʒoue to him he ʒeue euerlasting lif to hem. Forsoþe, þis is euerlasting lif þat þei knowe þee. And whom þou sentist, Jesu Crist, aloone verey God. I haue clarified þee on erþe. I haue endid þe work, which þou hast ʒoue to me, þat I do. And, now, Fadire clarifie me anentis þisilf wiþ clerenesse, which I hadde anentis þee. Bifore þat þe world was maad, I haue schewid þi name to þe men whiche þou hast ʒoue to me of þe world. Þei weren þyne. And þou hast ʒoue hem to me. And þei han kept þi word. And now þei han knowe, for alle whiche þou hast ʒoue to me ben of þee. For I ʒaf to hem þe wordis whiche þou hast ʒoue to me. And þei han take and þei han knove. Verily, for I wente out fro þee. And þei bileueden for þou hast sent me. I preie for hem. I preie not for þe world, but for hem whiche þou hast ʒoue to me. For þei ben þyne. And alle my þingis ben þyne. And þi þingis ben myne. And I am clarified in hem. And now I am not in þe world. And þese ben in þe world. And I come to þee. Holy Fadire, kepe hem in þi name, whiche þou hast ʒoue to me, þat þei be oon as also we ben oon whanne I was wiþ hem. I kepte hem in þi name. I kepte hem, whiche þou hast ʒoue to me, and no man of hem perischide, no but þe sone of perdicioun, eþir of dampnacioun, þat þe scripture be fillid. Forsoþe, now I come to þee. And I speke þes þingis in þe world, þat þei haue my ioye fillid in hemsilf. I ʒaf to hem þi word. And þe world hatiþ hem, for þei ben not of þe world. So also I am not of þe world. I preie not þat þou take awey hem fro þe world, but þat þou kepe hem fro yuel. Þei ben not of þe world, as also I am not of þe world. Halowe þou hem in treuþe. Þi word is treuþe, as þou sentist me into þe world. And I haue sent hem into þe world. And I halowe mysilf for hem, þat also þei þe halowid in treuþe. Soþely, I preie not oonly for hem, but also for hem þat schullen bileue into me, bi þe word of hem. Þat alle þe oon, as þou Fadire in me. And I in þee, þat also þei be oon in us, þat þe world bileue. For þou hast sent me. And I haue ʒoue to hem þe clernesse which þou hast ʒoue to me, þat þei be oon, as also we ben oon. I in hem and þou in me, þat þei be maad parfit into oon. And þat þe world knowe, þat þou hast sent me and hast loued hem. As þou hast loued also me. Fadir, I wole þat also þei whiche þou hast ʒoue to me be wiþ me where I am þat þei se my clerenesse, which þou hast ʒoue to me, for þou louedist me bifore þe makinge of þe world. Just Fadire þe world knewe not þee. Forsoþe, I haue knowe þee. And þese han knowe, for þou hast sent me. And I haue maad þi name knowen to hem. And I schal make knowen þat þe loue bi which þou hast loued me be in hem and I in hem.

XI.I

Io [18:1] Haec cum dixisset Iesus Mt [26:30] et ymno dicto: Lv [22:39] secundum consuetudinem Mt [26:30–34] exierunt in montem oliueti. Tunc dicit illis Iesus: Omnes uos scandalum patiemini in me: in ista nocte. Scriptum est enim. Percutiam pastorem et dispergentur oues gregis. Postquam autem resurrexero: praecedam uos in galilaeam. Respondens autem petrus: ait illi. Etsi omnes scandalizati fuerint in te: ego nunquam scandalizabor. Ait illi Iesus: Amen dico tibi: Mr [14:30–31] quia tu hodie in nocte hac: prius quam bis gallus uocem dederit: ter me es negaturus. At ille amplius loquebatur. Mt [26:35] Etiamsi oportuerit me mori tecum: non te negabo. Similiter et omnes discipuli dixerunt.

Whanne Jesu hadde seid þes þingis and þe ympne seid, bi custom þei wenten oute into þe hil of Olyuete. Þanne Jesu seiþ to hem: Alle ʒe schulen suffre sclaundre in me in þis nyʒt. For it is writun, I schal smyte þe scheparde and þe scheep of þe floc schulen be scatrid. Forsoþe, after þat I schal rise aʒen, I schal go bifore ʒou into Galile. Forsoþe, Petre, answeringe, seide to him: pouʒ alle schulen be sclaundrid in þee, I schal neuere be sclaundrid. Jesu seide to him: Treuly, I seie to þee, for today in þis nyʒt, bifore þat þe koc schal ʒyue twyes þe vois, þou schalt denye me þries. And he spak more. ʒhe, þouI it schal bihoue me to die wiþ þee, I schal not denye þee. In lik manere also alle þe disciplis seiden.

XI.II

Mt [26:36] Tunc uenit Iesus in uillam: quae dicitur gethsemani. Io [18:1–2] trans torrentem cedron: ubi erat ortus: in quem introiuit ipse: et discipuli eius: Sciebat autem et iudas: qui tradebat eum locum: quia frequenter Iesus conuenerat illuc cum discipulis suis. Mt [26:36–37] Et dixit discipulis suis: Sedete hic donec uadam illuc et orem. Et assumpto Mr [14:33] secum Mt [26:37] petro: et duobus filiis zebedaei: coepit contristari et maestus esse. Mr [14:33] et pauere et tedere. Mt [26:38] Tunc ait illis: Tristis est anima mea usque ad mortem. Sustinete hic: et uigilate mecum. Lv [22:40] Orate ne intretis in temptationem. Mr [14:35] Et cum Lv [22:41] ipse auulsus est ab eis Mr [14:35] processisset paululum: Lv [22:4l] quantum iactus est lapidis: Mt [26:39] procidit in faciem suam: Mr [14:35] super terram. Lv [22:41] et positis genibus orabat: Mr [14:35–36] ut si fieri posset: transiret ab eo hora. Et dixit: Abba: pater: omnia tibi| possibilia sunt. Lv [22:42–46] Si uis: transfer calicem istum a me: ueruntamen non mea uoluntas: sed tua fiat. Apparuit autem illi angelus: de caelo confortans eum. Et factus in agonia: prolixius orabat. Et factus est sudor eius sicut guttae sanguinis decurrentis in terram. <22:45> Et cum surrexisset ab oratione: et uenisset ad discipulos suos: inuenit eos dormientes prae tristicia. Et ait illis: Quid dormitis? Mt [26:40] Et dicit petro: sic Mr [14:37] simon: dormis? Mt [26:40–41] Non potuistis una hora uigilare mecum? uigilate Lv [22:46] surgite Mt [26:41–43] et orate ut non intretis in temptationem. Spiritus quidem promptus est: caro autem infirma. Iterum secundo abiit et orauit dicens: pater mi: si non potest hic calix transire nisi bibam illum: fiat uoluntas tua. Et uenit iterum: et inuenit eos dormientes. Erant enim oculi eorum grauati. Mr [14:40] et ignorabant quid responderent ei. Mt [26:44–45] Et relictis illis: iterum abiit et orauit tertio: eundem sermonem dicens. <26:45> Tunc uenit. Mr [14:41] tercio. Mt [26:45] ad discipulos suos: et dicit illis: Dormite iam et requiescite: Mr [14:41] Sufficit. Mt [26:45–46] Ecce appropinquauit hora: et filius hominis tradetur in manus peccatorum. Surgite eamus. Ecce appropinquauit qui me tradet.

Þanne Jesu cam into a toun which is seid Gethsemany, ouer þe strond of Cedron, where a gardyn was into whiche he entride and his disciplis. Forsoþe, also Judas, þat bitraiede him, knew þe place. For Jesu hadde ofte come þidur wiþ hise disciplis. And Jesu seide to hise disciples: Sitte ʒe here til I go þidur and preie. And Petre takun wiþ hym. And þe twey sones of Sebedei, he bigan to be heuy and to be sorowful. And for to drede. And to be angwischid. Þanne he seide to hem: My soule is sorowful, til to þe deþ. Abide ʒe here. And wake ʒe wiþ me. Preie ʒe, þat ʒe entre not into temptasioun. And whanne he departid fro hem and hadde go forþ a litil as myche as þe caistyng is of a stoon, he felde doun into his face on þe erþe. And þe knees putt, he preied þat if it myʒte be don, þe our schulde passe fro him. And he seide: Abba, Fadire. Alle þingis ben possible to þee if þou wolt turne þis cuppe, þat is passioun, fro me. Neþelis, not my wille, but pin be don. Forsoþe, an aungel apperide to him fro heuene, coumfortinge him. And he maad in angwisch, preiede lengere. And his swoot was maad. As þe dropis of blood rennynge doun into erþe. And whanne he hadde rise fro preiere, and hadde come to his disciplis, he foond hem slepinge for heuynesse. And he seide to hem: What, slepen ʒe? And he seiþ to Petre. So Syrmount, slepist þou? Myʒten ʒe not wake wiþ me, in oon our. Wake ʒe, rise ʒe, and preie, þat ʒe entre not into temptasioun. Soþely, þe spirit is redi but þe flesch is sik. Eft, he wente and preiede, seiynge: My Fadire, if þis cuppe mai not passé, no but I drynke it, þi wille be don. And he cam eft. And he foond hem slepynge. For þe iʒen of hem weren greuid. And þei wisten not what þei schulden answere to him. And, hem left, he wente eft and preiede þe þridde tyme, seiynge þe same word. Þanne he cam þe bridde tyme to hise disciples, and he seiþ to hem: Slepe ʒe now, and reste ʒe. It suffisiþ, lo þe our haþ neiʒed, and mannys sone schal be bitraied. And into þe hondis of synneris, rise ʒe, go we. Lo, he haþ neiʒed þat schal bitraie me.

XI.III

Mt [26:47] Adhuc ipso loquente: ecce iudas Mr [14:43] scarioth unus ex duodecim Io [18:3] accepisset cohortem: et a pontificibus et Pharisaeis ministros: uenit illuc cum lanternis: et facibus Mt [26:47] et cum eo turba multa: cum gladiis et fustibus missi: a principibus sacerdotum Mr [14:43] et a scribis: et a senioribus Mt [26:47–48] populi. Qui autem tradidit eum| dedit illis signum: dicens: Quemcumque osculatus fuero: ipse est: tenete eum: Mr [14:44–45] et ducite caute. <14:45> Et cum uenisset Mt [26:49] confestim accedens ad Iesum: dixit. Aue rabbi. Et osculatus est eum. Io [18:4] Iesus itaque sciens omnia quae uentura erant super eum: processit: Mt [26:50] dixitque illi Lv [22:48] Iuda: osculo Filium hominis tradis? Mt [26:50] Amice: ad quod uenisti? Io [18:4–9] Et dicit eis. Quem quaeritis? <18:5> Responderunt ei: Iesum nazarenum. Dicit eis Iesus: Ego sum. Stabat autem et iudas: qui tradebat eum: cum ipsis. ut ergo dixit eis: ego sum: abierunt retrorsum: et ceciderunt in terram. Iterum ergo eos interrogauit: Quem quaeritis? Illi autem dixerunt: Iesum nazarenum. Respondit Iesus: Dixi uobis: quia ego sum: Si ergo me quaeritis sinite hos abire. ut impleretur sermo: quem dixit: quia quos dedisti mihi: non perdidi ex eis quemquam. Lv [22:49] Videntes autem hi qui circa ipsum erant quod futurum erat: dixerunt ei: Domine: si percutimus in gladio? Io [18:10] Symon ergo petrus. Mt [26:51] extendens manum: exemit gladium suum: Io [18:10] et percussit pontificis seruum: et abscidit auriculam eius dextram. Erat autem nomen seruo malcus. Lv [22:51] Respondens autem Iesus: ait: Sinite usque huc. Io [18:11] dixit autem petro. Mt [26:52–54] Conuerte gladium tuum in locum suum: omnes enim qui acceperint gladium: gladio peribunt. An putas quia non possum rogare Patrem meum: et exhibebit mihi modo plus quam duodecim| legiones angelorum? Quomodo ergo implebuntur scripturae? Quia sic oportet fieri. Io [18:11] Calicem quem dedit mihi pater: non bibam illum? Lv [22:51] Et cum tetigisset auriculam eius: sanauit eum. Io [18:12] Cohors ergo: et tribunus: et ministri Iudaeorum Mt [26:50] tunc accesserunt: et manus iniecerunt in Iesum: et tenuerunt eum. Io [18:12] et ligauerunt eum. Mt [26:55] In illa hora dixit Iesus Lv [22:52] ad eos qui uenerant ad se principes sacerdotum: et magistratus templi: et seniores Mt [26:55] Tanquam ad latronem existis cum gladiis et fustibus comprehendere me. Cotidie apud uos sedebam docens in templo: et non me tenuistis. Lv [22:53] Sed haec est hora uestra: et potestas tenebrarum. Mt [26:56] Hoc autem totum factum est: ut implerentur scripturae prophetarum. Tunc discipuli omnes. relicto eo: fugerunt. Mr [14:51–52] Adholescens autem quidam sequebatur eum amictus sindone super nudo. Et tenuerunt eum. At ille reiecta sindone: nudus profugit ab eis. Mt [26:57] At illi tenentes Iesum: duxerunt Io [18:13–14] ad annam primum. Erat enim socer caiphe: qui erat pontifex anni illius. Erat autem caiphas: qui consilium dederat Iudaeis: quia expedit unum hominem mori pro populo.

Ʒit, hym spekinge, lo, Judas Scarioth, oon of þe twelue, whanne he hadde take a cumpany of knyʒtis and mynystris of þe þischopis and Farisees, cam þidur wiþ lanternes and brondis. And wiþ him a myche cumpany wiþ swerdis and stauys, sent of þe pryncis of prestis and of þe scriþis and of þe eldre men of þe peple. Forsoþe, he þat bitraied him, ʒaf to hem a signe, seiynge: Whomeuere I schal kisse, he it is; holde ʒe him and lede ʒe warly. And whanne he hadde come, anoon, he neiʒynge to Jesu, seide: Haile, Maister. And he kiste him. And so, Jesu, wityng all þingis þat schulde come on hym, wente forþ and seide to hym: Judas, bitraiest þou mannys sone wiþ a cosse? Frend, wherto art come? And Jesu seiþ to hem: Whom seken ʒe? Þei answeriden to him: Jesu of Naʒareth. Jesu seiþ to hem: I am. Forsoþe, also Judas þat bitraiede him, stood wiþ hem. Þerfore, as he seide to hem, I am, þei wenten abak and felden into þe erþe. Þerfore, eft Jesu axide hem: Whom seken ʒe? Forsoþe, þei seiden: Jesu of Naʒareth. Jesu answeride: I seide to ʒou, for I am. Þerfore, if ʒe seken me, suffre ʒe þese to go, þat þe word schulde be fillid, which he seide. For I loste not eny of hem, whiche þou hast ʒoue to me. Forsoþe, þei þat weren aboute him, seynge þe þing þat schulde com, seiden to him: Lord, wher we smyten þi swerd, þerfore Symount Petre, holdinge forþ þe hond, drowʒ out his swerd, and he smoot þe seruaunt of þe þischop, and kittide awey his riʒt eere Forsoþe, þe name to þe seruaunt was Malkus. Forsoþe, Jesu answeringe, seide: Suffre ʒe til hiþur. Soþely, he seide to Petre: Turne þi swerd into his place. For alle þat schulen take swerd schulen perische bi swerd. Wher þou gessist for I may not preie my Fadire. And he schal ʒeue to me now more þan twelue legiouns of aungelis. How, þerfore, I schulen be scripturis þe fillid, for it bihouep to be don so. Wolt þou not þat I drynke þilke cuppe, which þe Fadire ʒaf to me. And whanne Jesu hadde touchid þe eere of þe seruaunt, he heelide it. Þerfore, þe cumpany of knyrtis, and þe tribune, and þe mynystris of iewis þanne and castiden hondis into Jesu and helden him and bounden him. In þat our Jesu seide to hem þat camen to hym, þe princes of preestis. And þe maiestratis of þe temple. And þe eldre men, as to a þeef, ʒe wenten out wiþ swerdis and stauys to take me. Ech dai I sat techinge in þe temple anentis ʒou. And ʒe helden not me. but þis is ʒoure our and þe power of derknessis. Forsoþe, al þis þing was don þat þe scripturis of profetis schulden be fillid. Þanne alle disciplis fledden, him forsakun, soþly sum ʒong wexinge man cloþid wiþ lynnen cloþ on þe nakid, suede him and þei helden him. And þe lynnen cloþ forsaken, he fledde awey nakid fro hem. And þei holdinge Iesuledden him to annas first. For he was þe Fadire of þe wif of Caifas, þat was bischop of þat ʒeer, Forsoþe, it was Caifas þat hadde ʒyue counseil to þe iewis, for it spedip þat o man die for þe peple

XI.IIII

Io [18:15] Sequebatur autem Iesum Mr [14:54] a longe Io [18:15–16] symon petrus et alius discipulus. Discipulus autem ille erat notus pontifici. Et introiuit cum Iesu in atrium pontificis. Petrus autem stabat ad ostium foris. Exiuit ergo discipulus alius: qui erat notus pontifici: et dixit ostia|riae et introduxit petrum. Mt [26:58] Et ingressus intro: sedebat cum ministris: ut uideret finem. Lv [22:55] Accenso autem igni in medio atrio: et circumsedentibus illis: erat petrus in medio eorum. Mr [14:54] et calefaciebat se ad ignem. Mt [26:69] Et accessit ad eum Mr [14:66] cum esset Mt [26:69] foris in atrio Mr [14:66] deorsum Io [18:17] ancilla ostiaria Mr [14:66] summi sacerdotis Mr [14:67] et aspiciens illumLv [22:56–57] sedentem ad lumen: dixit: Et hic cum illo erat. Io [18:17] Dicit autem petro. Mt [26:69] et tu cum Iesu galilaeo eras. Lv [22:57] At ille negauit eum: Mt [26:70] coram omnibus: dicens. Lv [22:57] Mulier Mt [26:70] nescio quid dicis. Lv [22:57] Non noui illum. Mr [14:68–69] Et exiit foras ante atrium: et gallus cantauit. Rursus autem Lv [22:58] post pusillum Mt [26:71] uidit eum alia ancilla: et ait his qui erant ibi. Et hic erat cum Iesu nazareno. Lv [22:58] Et alius uidens eum: dixit. Et tu de illis es. Io [18:18] Stabant autem serui et ministri ad prunas: quia frigus erat: et calefiebant. Erat autem et petrus cum eis stans: et calefaciens se. Io [18:25] Dixerunt ergo ei: Nunquid et tu ex discipulis eius es? Negauit Mr [14:70] iterum Mt [26:72] cum iuramento Io [18:25] ille: et dixit: Non sum. Lv [22:59] Et interuallo facto quasi horae unius: Mr [14:70] rursus Lv [22:59] alius quidam affirmabat: dicens: uere et hic cum illo erat: Nam et galilaeus [est] Mt [26:73] Et accesserunt qui ibi stabant: et dixerunt petro: uere et tu ex illis es: Nam et loquela tua manifestum te facit. Io [18:26–27] Dixit autem unus ex seruis pontificis: cognatus eius: cuius abscidit petrus auriculam: Nonne ego uidi in orto cum illo? Iterum ergo Mr [14:71–72] coepit| anathematizare et iurare: quia nescio hominem istum: quem dicitis. Et statim iterum Lv [22:60–61] adhuc illo loquente cantauit gallus. Et conuersus dominus respexit petrum. Et recordatus est petrus uerbi Mr [14:72] quod dixerat ei Iesus: prius quam gallus cantet bis: ter me negabis. Lv [22:62] Et egressus foras petrus fleuit amare.

Forsoþe, Symount Petre and anoþir disciple sueden Jesu afer. Forsoþe, þilke disciple was knowen to þe bischop and he entride wiþ Jesu into þe halle of þe bischop. Forsoþe, Petre stood wiþouteforp at þe dore. Þerfore, þe toþir disciple þat was knowen to þe bischop wente out and seide to þe woman, kepere of þe dore, and ledde in Petre. And he, gon in wiþinne, sat wiþ þe mynystris þat he schulde se þe ende. Forsoþe, a fier kyndelid in þe myddil of þe halle, and hem, sittynge aboute, Petre was in þe myddis of hem and warmyde him at þe fier. And whanne he was wiþoutforþ, bynepe, in þe halle. Anoþir handmaide, kepere of þe dore of þe hiʒeste prest, neiʒede to him. And she, biholdinge him, sittynge at þe liʒt, seide: And þis was wiþ him. Forsoþe, she seiþ to Petre: And þou were wiþ Jesu of Galile and he denyede him bifore alle men, and seide: Womman, I woot not what þou seist. I knowe not him. And he wente out wiþoutforþ bifore þe dore and þe cok crew. Forsoþe, eft, after a litil, anoþir handmaide saiʒ him and seide to þese men þat weren þere and þis was wiþ Jesu of Naʒareth. And, anoþir, seynge him, seide: And þou art of hem. Forsoþe, þe seruauntis and þe mynystris stooden at þe colis, for it was cold, and warmyden. Forsoþe, also Petre was stondinge and warmynge himself wiþ hem. Þerfore þei seiden to him wher also þou art of his disciples. Eft, he denyede wiþ an ooth and seide: I am not. And a space maad as of oon our, eft sum oþir man affermyde, seiynge: Verely, also þis was wiþ him, for also he is of Galile. And þei þat stooden þere neiʒeden to Petre. And seiden to him: Verily, and þou art of hem. For also þi speche makiþ þee knowen. Forsoþe, oon of þe seruauntis of þe bischop, cosyn of him, whos eere Petre kittide awey, seide: Wher I saiʒ nat þee in þe gardyn wiþ him. Þerfore, eft, he bigan to curse and to swere, for I knowe not þe man whom ʒe seyen. And ʒit him spekinge: Anoon þe cok crew, eft. And þe Lord conuertid biheld Petre. And Petre hadde mynde of þe word which Jesu hadde seid to him bifore þat þe cok crowe tweyes, þou schalt þries denye me. And Petre, gon out wiþoutforþ, wepte bittirly.

XI.V

Io [18:19–23] Pontifex ergo interrogauit iesum de discipulis suis: et de doctrina eius. <18:20> Respondit ei Iesus. Ego palam locutus sum mundo. Ego semper docui in synagoga et in templo: quo omnes Iudaei conueniunt: et in occulto locutus sum nichil. Quid me interrogas? Interroga eos qui audierunt quid locutus sum ipsis. Ecce hi sciunt quae dixerim ego. Haec autem cum dixisset: unus assistens ministrorum dedit alapam Iesu: dicens: Sic respondes pontifici? Respondit ei Iesus: Si male locutus sum: testimonium perhibe de malo: Si autem bene: quid me cedis? Mt [26:59–60] Principes autem sacerdotum et omne concilium quaerebant falsum testimonium contra Iesum: ut eum morti traderent: <26:60> et non inuenerunt: cum multi falsi testes accessissent. Mr [14:56–58] Multi enim testimonium falsum dicebant aduersus eum: et conuenientia testimonia non erant. Et quidam surgentes: falsum testimonium ferebant| aduersus eum: dicentes: Quoniam nos audiuimus eum dicentem: ego dissoluam templum hoc manu factum: et per triduum aliud non manu factum aedificabo. Mt [26:60–61] Nouissime autem uenerunt duo falsi testes: et dixerunt: [Hic dixit] Possum destruere templum Dei: et post triduum aedificare illud. Mr [14:59–60] Et non erat conueniens testimonium illorum. Et exurgens summus sacerdos in medium: interrogauit Iesum: dicens: Non respondes quicquam ad ea: quae tibi obiciuntur ab his? Mt [26:62–63] et quae isti aduersum te testificantur? Iesus autem tacebat. Mr [14:61] et nichil respondit. Rursum summus sacerdos interrogabat eum: et dicit ei. Mt [26:63] Adiuro te per deum uiuum: ut dicas nobis si tu es christus filius Dei. Mr [14:62] benedicti. Mt [26:64] Dicit illi Iesus: Tu dixisti: Mr [14:62] Ego sum. Mt [26:64–66] ueruntamen dico uobis: a modo uidebitis filium hominis sedentem a dextris uirtutis: et uenientem in nubibus caeli. <26:65>Tunc princeps sacerdotum scidit uestimenta sua: dicens: Blasphemauit. Quid adhuc egemus testibus? Ecce nunc audistis blasfemiam. Quid uobis uidetur? At illi Mr [14:64] omnes Mt [26:66–67] respondentes dixerunt. Reus est mortis. Tunc Lv [22:63] et uiri qui tenebant illum illudebant ei: Mt [26:67] et expuerunt in faciem eius: Lv [22:64] et uelauerunt Mr [14:65] faciem eius. Mt [26:67–68] et colaphis eum ceciderunt. Alii autem palmas in faciem ei dederunt: dicentes. Prophetiza nobis christe: quis est qui te percussit? Lv [22:65] Et alia multa blasphemantes dicebant in eum.

Þerfore þe þischop axide Jesu of hise disciples and of his doctrine. Jesu answeride to him: I spak opynly to þe world. I tauʒte euere in þe synagoge and in þe temple whiþur alle þe iewis camen togidere. I spak noþing in preuyte. What axist þou me? Axe þou hem þat herden what I spak to hem. Lo, þese men witen what þingis I seide. Forsoþe, whanne Jesu hadde seid þese þingis, oon of þe mynystris stondinge nyʒe ʒaf a boffat to Jesu and seide: Answerist þou so to þe þischop? Jesu answeride to him: If I haue spoke juel, bere þou witnessing of yuel. Forsoþe, if wel, what smytist þou me? Forsoþe, þe prynces of prestis and al þe councel souʒten fals witnessing aʒens Jesu þat þei schulden bitake him to deeþ. And þei founde not whanne many fals witnessis hadden neiʒed. Forsoþe, many men seiden fals witnesse aʒens hym. And her witnessingis weren not couenable. And sum men risynge baren fals witnessing aʒens him, and seiden: For we herden him seiynge: I schal vndo þis temple maad bi hond and bi þre daies I schal bilde aʒen anoþir not maad bi hond. Forsoþe, at þe laste, tweye false witnessis camen and seiden: Þis seide: I may distroie þe temple of God and bilde it aʒen after þe þridde day. And þe witnessing of hem was not couenable. And þe hiʒeste prest, risynge out into þe myddis, axide Jesu and seide: Answerist þou not enyþing to þo þingis whiche ben seid of þese men aʒens þee and whiche þes men witnessen aens þee. Forsoþe, Jesu was stille, and answeride noþing. Eft, þe hiʒeste priest axide hym and seide to him: I cunyoure þee bi quyke God þat þou seie to vs: If þou art Crist þe sone of God, blessed. Jesu seiþ to him: Þou hast seid. I am. Neþeles, I seie to ʒou, fro þis tyme ʒe schulen se mannes sone sittinge on þe riʒt half of Goddis vertu and comynge in þe cloudis of heuene. Þanne þe prynce of prestis kittide his cloþis, seiynge: He haþ blasfemyd. What neden we ʒit to witnessis. Lo, now ʒe han herd blasfemye. What semeþ to ʒou? And alle þei answeringe, seiden: He is gelti of deeþ. Þanne, also, þe men þat helden him, scornyden him and spetten into his face and hidden his face and han smyte him wiþ buffattis. Forsoþe, oþire men ʒauen to him strokis wiþ pawm of hondis into þe face, seiynge: Crist, profesie þou to vs. Who is he þat smoot þee. And þei, blasfemynge, seiden many oþir þingis aʒens him.

XI.VI

Io [18:24] Et misit eum annas ligatum ad caiphan pontificem. Io [18:28] Adducunt ergo Iesum ad caiphan. Erat autem mane. Mt [27:1] Mane autem facto: Lv [22:66] conuenerunt Mr [15:1] et confestim Mt [27:1] consilium inierunt omnes| principes sacerdotum Lv [22:66] et scribae Mt [27:1] et seniores populi: aduersus iesum: ut eum morti traderent. Lv [22:66–23:1] Et duxerunt illum in concilium suum: dicentes: Si tu es christus: dic nobis. Et ait illis: Si uobis dixero: non credetis mihi. Si autem et interrogauero: non respondebitis mihi: neque dimittetis. Ex hoc autem erit filius hominis sedens a dextris uirtutis Dei. <22:70> Dixerunt autem omnes: Tu ergo es filius dei? Qui ait: uos dicitis: quia ego sum. At illi dixerunt: Quid adhuc desideramus testimonium? Ipsi enim audiuimus de ore eius. <23:1> Et surgens omnis multitudo eorum: duxerunt illum Mt [27:2] uinctum Io [18:28] in praetorium Mt [27:2] et tradiderunt pontio pilato praesidi. Io [18:28–32] Et ipsi non introierunt in praetorium: ut non contaminarentur: sed ut manducarent pascha. Exiuit ergo pilatus ad eos foras: et dixit: Quam accusationem affertis aduersus hominem hunc? <18:30> Responderunt: et dixerunt ei: Si non esset hic malefactor: non tibi tradidissemus eum. Dixit ergo eis pilatus. Accipite eum uos: et secundum legem uestram iudicate eum. Dixerunt ergo ei Iudaei: Nobis non licet interficere quemquam. ut sermo Iesu impleretur: quem dixit: significans qua morte esset moriturus. Lv [23:2] Coeperunt autem accusare illum: dicentes: Hunc inuenimus subuertentem gentem nostram: et prohibentem tributa dari caesari: et dicentem se christum regem esse.| Io [18:33] lntroiuit ergo iterum in praetorium pilatus: et uocauit Iesum.

And Annas sente him boundun to Caifas þe þischop. Þerfore þei bryngen Jesu to Caifas. Forsoþe, it was þe morwtid. Soþely, þe morwtid maad, þei camen togidre. And, anoon, alle þe prynces of prestis and þe scribis and þe eldre men of þe peple token counceil agens Jesu þat þei schulden take him to deeþ. And þei ledden hym into her counceil, seiynge: If þou art Crist, seie þou to vs. And he seide to hem: If I schal seie to ʒou, ʒe schulen not leue to me. Soþly, also, if I schal axe, ʒe schulen not answere to me, neþir ʒe schulen delyuere. Forsoþe, fro þis tyme, mannys sone schal be sittinge on þe riʒt half of Goddis vertu. Soþly, alle seiden: Þerfore, art þou þe sone of God? Which seide, ʒe seien: For I am. And þei seiden: What ʒit desiren we witnessing. For we vs self han herd of his mouþ. And al þe multitude of hem, risinge, ledden him boundun into þe moothalle. And bitooken him to Pilate of Pounce, justise. And þei entriden not into þe moothalle, þat þei schulden not be defoulid but þat þei schulden ete Paske. Þerfore, Pilate wente out to hem wiþouteforþ and seide: What accusyng bryngen ʒe aʒens þis man. Þei answeriden and seiden to hym: If þis man were not a mysdoere we hadden not bitake him to þee. Þerfore, Pilate seide to hem: Take ʒe him. And deme ʒe him bi ʒoure lawe. Þerfore, þe iewis seiden to hym: It is not leeful to vs to slee eny man þat þe word of Jesu schulde be fillid, which he seide, signyfiynge bi what deeþ he schulde die. Forsoþe, þei bigunnen to accuse hym and seiden: We han founde þis man peruertinge oure folk and forbedinge tributis to be ʒouen to Cesar and seiynge þat he himsilf is Crist þe Kyng. Þerfore, Pilate entride eft into þe moothalle and clepide Jesu.

XI.VII

Mt [27:3–10] Tunc uidens iudas qui eum tradidit: quod dampnatus esset: paenitentia ductus retulit triginta argenteos principibus sacerdotum et senioribus: dicens: Peccaui: tradens sanguinem iustum. At illi dixerunt: Quid ad nos? Tu uideris. <27:5> Et proiectis argenteis in templo: recessit. Et abiens laqueo se suspendit. Principes autem sacerdotum: acceptis argenteis: dixerunt: Non licet mittere eos in corbanan: quia pretium sanguinis est. Consilio autem inito: emerunt ex illis agrum figuli: in sepulturam peregrinorum. Propter hoc uocatus est ager ille: acheldemach: hoc est ager sanguinis: usque in hodiernum diem. Tunc impletum est quod dictum est per ieremiam prophetam dicentem: Et acceperunt triginta argenteos: pretium appretiati quem appretiauerunt a filiis Israel: <27:10> et dederunt eos in agrum figuli: sicut constituit mihi dominus.

Þanne, Judas, þat bitraiede him, seynge þat he was dampned, was led bi penaunce. And baar aʒen þritti pens to þe prynces of prestos and to þe eldremen and seide: I haue synned, bitraiynge just blood. And þei seiden: What to vs. Se þou. And, þe pens cast forþ in þe temple, he wente awey. And, he goynge, hangide hymsilf wiþ a snare. Forsoþe, þe pens takun, þe prynces of prestos, seiden: It is not leefful to sende þo into þe tresorie, for it is þe pris of blood. Soþly, a counseil takun, þei bouten of þo pens þe feeld of a pottere into þe biriyng of pilgrymes. For þis þing, þilke feeld is clepid Acheldemak, þat is a feeld of blood, til into þis dai. Þanne þe þing was fillid þat was seid þi Ieremye, þe profete, seiynge. And þei token þritti pens, þe pris of a man preisid, eþir sett at pris for sale, whom þei preysiden of þe sones of Israel. And þei ʒauen þo into þe feeld of a pottere, as þe Lord ordeynede to me.

XI.VIII

Mt [27:11] Iesus autem stetit ante praesidem. Et interrogauit eum praeses: dicens: Tu es rex Iudaeorum? Io [18:34–38] Et respondit Iesus: A temet ipso hoc dicis: an alii tibi dixerunt de me? <18:35> Respondit pilatus: Nunquid ego Iudaeus sum? Gens tua et pontifices tradiderunt te mihi. Quid fecisti? Respondit Iesus: Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum: ministri mei utique decertarent ut non traderer Iudaeis. Nunc autem regnum| meum non est hinc. Dixit itaque ei pilatus: Ergo rex es tu? Respondit Iesus: Tu dicis quia rex sum ego. Ego in hoc natus sum: et ad hoc ueni in mundum: ut testimonium perhibeam ueritati. Omnis qui est ex ueritate: audit meam uocem. Dicit ei pilatus: Quid est ueritas? Et cum hoc dixisset: iterum exiuit ad Iudaeos. Et dicit eis: Ego nullam inuenio in eo causam. Mr [15:3] Et accusabant eum summi sacerdotes in multis. Mt [27:12] Et cum accusaretur a principibus sacerdotum et senioribus: nichil respondit. Mr [15:4] Pilatus autem rursum interrogauit eum: dicens: Mt [27:13] Non audis quanta aduersum te dicunt testimonia? Mr [15:4–5] Non respondes quicquam? uide in quantis te accusant. Iesus autem amplius nichil respondit: ita ut miraretur pilatus: Mt [27:14] uehementer. Lv [23:5] At illi inualescebant: dicentes. Commouit populum docens per uniuersam Iudaeam: et incipiens a galilaea usque huc.

Forsoþe, Jesu stood bifore þe justice and þe justise axide him and seide: Art þou Kyng of Jewis? And Jesu answeride: Seist þou þis þing of þisilf eþir oþere men seiden to þee of me? Pilate answeride: Wher I am a Iew, þi folk and bischopis han bitake þee to me. What hast þou don? Jesu answeride: My rewme is not of þis world. If my rewme were of þis world, soþely, my mynystris schulden stryue for me þat I schulde not be bitaken to þe iewis. But now my rewme is not of hennys. And so Pilate seide to him: Þerfore art þou kyng? Jesu answeride: Þou seist for I am a kyng. In þis I am boren. And for þis þing I cam into þe world þat I bere witnessyng to treuþe. Eche man þat is of treuþe heeriþ my vois. Pilate seiþ to him: What is treuþe. And whanne he hadde seid þis þing he wente out eft to þe Iewis. And he seiþ to hem: I fynde no cause in hym. And hiʒeste prestis accuseden hym in many þingis. And whanne he was accusid of þe prynces of prestos and of þe eldre men, he answeride noþing. Forsoþe, Pilate axide hym eft and seiden: Heerist þou not how grete witnessingis þei seien aʒens þee? Answerist þou not enyþing? Seest þou in how grete þingis þei accusen þee? Forsoþe, more Jesu answeride noþing, so þat Pilate wondride gretly. And þei woxen stronge, seiynge: He moueþ þe peple, techynge þorwʒ al Judee. And bigynnynge fro Galile til hidur.

XI.IX

Lv [23:6–12] Pilatus autem audiens galilaeam: interrogauit si homo galilaeus esset. Et ut cognouit quod de herodis potestate esset: remisit eum ad herodem: qui et ipse Ierosolimis erat in illis diebus. Herodes autem uiso Iesu: gauisus est ualde: Erat enim cupiens ex multo tempore uidere eum: eo quod audiret multa de illo: et sperabat signum aliquod ab eo uidere fieri. Interrogabat autem illum multis sermonibus: et ipse nichil illi respondebat. <23:10> Stabant etiam principes sacerdotum et scribae constanter accusantes eum. Spreuit autem illum herodes cum exercitu suo et illusit: indutum ueste alba: remisit| ad pilatum. Et facti sunt amici herodes et pilatus in ipsa die: Nam antea inimici erant ad inuicem.

Pilate, heerynge Galile, axide if he were a man of Galile. And as he knew þat he was of þe power of Eroude he sente aʒen hym to Eroude, which also hymsilf was in Ierusalem in þo daies. Forsoþe, Jesu seyn, Erourde ioyede greetly. For he coueitide of muche tyme to se him. For he heerde many þingis of hym and hopide to se sum signe to be don of hym. Forsoþe, Eroude axide hym bi many wordis. And he answeride noþing to hym. Also, þe prynces of prestis and þe scribes stooden, accusynge him steadfastly. Forsoþe, Eroude dispisede hym wiþ his oost and scornyde and sente aʒen hym cloþid in a whit cloþ to Pilate. And Eroude and Pilate weren made frendis in þat day. For bifore þei weren enemyes togidre.

XI.X

Lv [23:13–16] Pilatus autem conuocatis principibus sacerdotum: et magistratibus et plebe: dixit ad illos. Obtulistis michi hunc hominem: quasi auertentem populum: et ecce ego coram uobis interrogans: nullam inuenio causam in homine isto ex his: in quibus eum accusatis. <23:15> Sed neque herodes. Nam remisi uos ad illum: et ecce nichil dignum morte actum est ei. Emendatum ergo illum dimittam. Mt [27:15–16] Per diem autem solennem consueuerat praeses dimittere populo unum uinctum: quem uoluissent. Habebant autem tunc unum uinctum insignem: qui dicebatur barrabbas. Io [18:40] Erat autem barrabbas latro. Lv [23:19] Qui erat propter seditionem quandam factam in ciuitate et homicidium missus in carcerem. Mr [15:7–8] Et cum seditiosis [erat] uinctus. Et cum ascendisset turba: coepit rogare sicut semper faciebat illis Mt [27:17] Congregatis ergo illis Mr [15:9] respondit pilatus et [dixit]. Io [18:39] Est autem consuetudo uobis ut unum dimittam uobis in pascha. Uultis ergo dimittam uobis regem Iudaeorum? Mr [15:10–11] Sciebat enim quod per inuidiam tradidissent eum summi sacerdotes. Pontifices autem Mt [27:20–21] et seniores persuaserunt populis ut peterent barrabban: Iesum uero perderent. Respondens autem praeses: ait illis: Quem uultis uobis de duobus dimitti. Mt [27:17] Barrabban: an Iesum qui dicitur christus? Lv [23:18] Exclamauit autem simul uniuersa turba: dicens: Tolle hunc: et dimitte nobis barrabban. Lv [23:20] Iterum autem pilatus locutus est ad illos: uolens dimittere| Iesum. Mt [27:22] Quid igitur faciam de Iesu qui dicitur christus? Mr [15:13] At illi iterum Lv [23:21] succlamabant Mt [27:22] omnes Lv [23:21] dicentes: Crucifige: crucifige eum. Mr [15:25] Erat autem hora tercia. Mt [27:23] Praeses Lv [23:22–23] autem tercio dixit ad illos: Quid enim mali fecit iste? Nullam causam mortis inuenio in eo. Corripiam ergo illum: et dimittam. At illi instabant uocibus magnis postulantes ut crucifigeretur. Et inualescebant uoces eorum.

Forsoþe, þe prynces of prestis and þe maiestratis and þe peple, clepid togidre, Pilate seide to hem: Ʒe han offrid to me þis man as turnynge awey þe peple. And lo, J, axynge bifore ʒou, fynde no cause in þis man of þese þingis in whiche ʒe accusen hym, but neþir Eroude. For I sente aʒen ʒou to him. And, lo, noþing worþi of deeþ is don to hym. Þerfor, I schal delyuere him amendid eþir chastisid. Forsoþe, bi þe solempne day þe justise was wont to delyuere to þe peple o man boundun whom þei wolden. Soþly, þei hadden þanne o famous man boundun þat was seid Barabas. Forsoþe, Barabas was a þeef þat was sent into prisoun for sum dissencioun maad in þe citee and for mansleyng, and he was boundun wiþ men makynge debate. And whan þe cumpany hadde stied vp he bigan to preie as he dide euere to hem. Þerfore, hem gederid togidre, Pilate answeride and seide: Forsoþe, a custom is to ʒou, þat I delyuere to ʒou in Pask o man. Þerfore, wolen ʒe I schal delyuere to ʒou þe Kyng of Iewis? Soþly, he wiste þat þe hiʒeste prestis hadden bitake him þi enuye. Forsoþe, þe bischopis and þe eldre men counceliden þe peplis þat þei schulden axe Barabas. Soþly, þei schulden leese Jesu. Forsoþe, þe justice, answeringe, seide to hem: Whom wolen ʒe to be delyuerid to ʒou of þe tweyne: Barabas eþir Jesu, which is seid Crist. Forsoþe, al þe cumpany crieden togidre, seiynge: Do awey him and delyuere Barabas to vs. Forsoþe, Pilate spak eft to hem and wolde delyuere Jesu. Þerfore, what schal I do of Jesu, which is seid Crist? And alle þei vndircriden, eft, seiynge: Crucifie þou, crucifie þou him. Forsoþe, þe pridde our was. Soþly þe pridde tyme, þe justise seide to hem. Forsoþe, what yuel haþ þis man don? I fynde no cause of deeþ in hym. Þerfore, I schal chastise him. And I schal delyuere. And þei contynueden wiþ greet voices axynge þat he schulde be crucified. And þe voices of hem woxen stronge.

XI.XI

Io [19:1–2] Tunc ergo apprehendit pilatus Iesum: et flagellauit. Et milites Mt [27:27] praesidis suscipientes Iesum Mr [15:16] duxerunt eum intro in atrium praetorii: et Mt [27:27–28] congregauerunt ad eum uniuersam cohortem. Et exeuntes eum: clamidem coccineam circumdederunt ei. Io [19:2] Et plectentes coronam de spinis: imposuerunt capiti eius: [ueste purpurea circumdederunt eum.] Mt [27:29] et posuerunt harundinem in dextera eius. Io [19:3] Et ueniebant ad eum. Mt [27:29] Et genu flexo ante eum illudebant: dicentes: Aue: rex Iudaeorum. Io [19:3] Et dabant ei alapas. Mt [27:30] Et expuentes in eum: acceperunt harundinem: et percutiebant caput eius. Io [19:4–12] Exiit iterum pilatus foras: et dicit eis: Ecce adduco uobis eum foras: ut cognoscatis quia nullam causam inuenio in eo. <19:5> Exiit ergo Iesus portans spineam coronam: et purpureum uestimentum. Et dicit eis: Ecce homo. Cum ergo uidissent eum pontifices et ministri: clamabant: dicentes: Crucifige: crucifige. Dicit eis pilatus: Accipite eum uos: et crucifigite:| Ego enim non inuenio in eo causam. Responderunt ei Iudaei. Nos legem habemus: et secundum legem debet mori: quia Filium Dei se fecit. Cum ergo audisset pilatus hunc sermonem: magis timuit. Et ingressus est praetorium iterum: et dicit ad Iesum: unde es tu? Iesus autem responsum non dedit ei. <19:10> Dicit ergo ei pilatus: Michi non loqueris? Nescis quia potestatem habeo dimittere te: et potestatem habeo crucifigere te? Respondit Iesus. Non haberes potestatem aduersum me ullam: nisi tibi datum esset de super. Propterea qui tradidit me tibi maius peccatum habet. Exinde quaerebat pilatus dimittere eum. Iudaei autem clamabant dicentes: Si hunc dimittis: non es amicus caesaris. Omnis qui se regem facit: contradicit Caesari.

Þerfore, þanne Pilate took Jesu and scourgide hym. And þe knyʒtis of þe iustise takynge Jesu ledden hym wiþinne into þe halle of þe domeplace. And þei gadriden togidre al þe cumpany of knyʒtis to him. And, þei vncloþinge hym, ʒauen a reed mantel aboute hym. And þei foldynge a crowne of þornes settiden on his heed. And þei puttiden a reid in his riʒt hond. And þei camen to hym. And, þe knee bowid bifore hym, þei scornyden, seiynge: Heil, þe Kyng of Iewis. And þei ʒauen boffatis to hym. And þei spetynge into hym token þe reede and han smyte his heed. Pilate wente out eft wiþoutforþ and seiþ to hem: Lo, I brynge hym wiþoutforþ to ʒou þat ʒe knowe for I fynde no cause in hym. Þerfore, Jesu wente out beringe a crowne of þornes and a cloþ of purpur. And Pilate seiþ to hem: Lo, þe man þerfore, whanne þe bischopis and þe mynystris hadden seyn, þei crieden, seiynge: Crucifie þou, crucifie þou. Pilat seiþ to hem: Take ʒe him and crucifie ʒe, for I fynde not cause in him. Þe iewis answeriden to hym: We han a lawe. And bi þe lawe he owip to die, for he made hymsilf Goddis sone. Þerfore, whanne Pilate hadde herd þis word, he drede more. And he entride eft into þe moothalle and seiþ to Jesu: Of whennus art þou? Forsoþe, Jesu ʒaf noon answere to hym. Þerfore, Pilat seiþ to him: Spekist þou not to me? Woost þou not for I haue power to delyuere þee? And I haue power to crucifie þee? Jesu answeride: Þou schuldist not haue eny power aʒenus me, no but it were ʒouen to þee fro aboue. Þerfore, he þat bitook me to þee haþ more synne. Fro þat tyme Pilat souʒte to delyuere him. Forsoþe, þe iewis crieden, seiynge: If þou delyuere hym þou art not þe frend of Cesar. Ech man þat makiþ himsilf kyng, aʒenseiþ Cesar.

XI.XII

Io [19:13] Pilatus ergo cum audisset: hos sermones: adduxit foras Iesum. Et sedit pro tribunali: in loco qui dicitur lithostratus: hebraice autem gabatha. Mt [27:19] Sedente autem illo pro tribunali: misit ad illum uxor eius: dicens: Nichil tibi: et iusto illi. Multa enim passa sum hodie per uisum propter eum. Io [19:14–15] Erat autem parasceue pasce: hora quasi sexta. Et dicit Iudeis: Ecce rex uester. Illi autem clamabant: Tolle: tolle crucifige eum. Dicit eis pilatus: Regem uestrum crucifigam? Responderunt pontifices: Non habemus regem: nisi cesarem. Mt [27:24–25] uidens autem pilatus quia nichil proficeret: sed magis tumultus fieret: accepta| aqua: lauit manus coram populo: dicens: Innocens ego sum a sanguine iusti huius: uos uideritis. <27:25> Et respondens uniuersus populus: dixit: Sanguis eius super nos: et super filios nostros. Io [19:16] Tunc ergo Mr [15:15] pilatus uolens populo satisfacere: Lv [23:24–25] adiudicauit fieri peticionem eorum. <23:25> Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem: quem petebant. Mt [27:26] Iesum autem flagellatum tradidit eis ut crucifigeretur. Io [l9:16] Susceperunt autem Iesum: Mr [15:20] exuerunt illum purpura: et induerunt illum uestimentis suis: et educunt illum ut crucifigerent eum. Io [19:17] Et baiulans sibi crucem: exiuit. Mt [27:32] Exeuntes autem inuenerunt Mr [15:21] praetereuntem quempiam: Mt [27:32] hominem cireneum: nomine simonem. Mr [15:21] uenientem de uilla: Patrem alexandri et rufi: Mt [27:32] hunc angariauerunt ut tolleret crucem eius. Lv [23:26–32] Et imposuerunt illi crucem portare post Iesum. Sequebatur autem illum turba multa populi: et mulierum quae plangebant et lamentabantur eum. Conuersus autem ad illas: Iesus dixit: Filiae hierusalem nolite flere super me: sed super uos ipsas flete: et super filios uestros. Quoniam ecce uenient dies: in quibus dicent: Beatae steriles: et uentres qui non genuerunt: et ubera quae non lactauerunt. Tunc incipient dicere montibus: cadite super nos: et collibus: operite nos. Quia si in uiridi ligno haec faciunt: in arido quid fiet? Ducebantur| autem et alii duo nequam cum eo: ut interficerentur.

Þerfore, whanne Pilat hadde herd þes wordis, he brouʒte Jesu wiþoutforþ and he sat for juge in a place which is seid Lycostratos, forsoþe, in Ebrew, Golgatha, in Englysch, þe place of Calvarie. Forsoþe, him sittynge for juge, his wif sente to him and seide: Noþing to þee and to þat just man, for I haue suffrid todai many þingis bi a uysioun for him. Soþly, it was þe makyng redi, eþir vigile of Paske, as in þe sixte our. And he seiþ to þe iewis: Lo, ʒoure kyng. Forsoþe, þei crieden: Take þou awey, take þou awey. Crucifie þou hym. Pilate seiþ to hem: Schal I crucifie ʒoure kyng? Þe bischopis answeriden: We han no kyng, no but Cesar. Forsoþe, Pilat seynge: For he profitide noþing. But noise was maad more. Water takun, waischide þe hondis bifore þe peple, and seide: I am innocent of þe blood of þis iust man. Se ʒe. And al þe peple, answering, seide: His blood be on vs and on oure sones. Þerfore, þanne Pilat, willinge to make satisfaccioun to þe peple, demide her axyng to be don. Forsoþe, he delyueride to hem him whom þei axiden which was sent into prisoun for mansleyng and discencioun. Soþly, he bitook to hem Jesu betun þat he schulde be crucified. Forsoþe, þei token Jesu, and þei vncloþiden him of purpur and cloþiden him in his cloþis. And þei ledden out him þat þei schulden crucifie him. And Jesu wente out, beringe þe cross to himsilf. Soþly, þei goynge out, founden sum man of Cirenen passinge forþ, Symount bi name, fadir of Alisaundre and of Rufe comynge fro a town. Þei constreyneden þis man þat he schulde take þe cross of Jesu. And þei puttiden to him to bere þe cros after Jesu. Forsoþe, myche cumpany of þe peple sueden him. And of wymmen þat biweyliden. And bimornyden him. Forsoþe, Jesu turnede to hem, seide: Douʒtris of Ierusalem, nyle ʒe wepe on me. But wepe ʒe on ʒousilf and on ʒoure sones. For, lo, daies schulen come in whiche þei schulen seie, Blessid be bareyne wymmen. And wombis þat gendrede not. And þe teetis þat ʒauen not soukyng. Þanne þei schulen bigynne to seie to monteyns: Falle ʒe on vs. And to litle hillis, keuere ʒe vs. For if þei don þes þingis in a grene tree, what schal be don in þe drye? Forsoþe, also tweyne oþire wickide man weren ledd wiþ him, þat þei schulden þe slayn.

XI.XIII

Lv [23:33] Et postquam uenerunt in locum qui uocatur caluariae. Io [19:17] hebraice golgotha. Lv [23:33] ibi crucifixerunt eum Mr [15:27] Et cum eo crucifigunt duos latrones: unum a dextris: et alium a sinistris eius. Io [19:18] medium autem Iesum. Mr [15:28] Et adimpleta est scriptura: quae dicit: Et cum iniquis reputatus est. Mr [15:23] Et dabant ei bibere mirratum uinum. Mt [27:34] cum felle mixtum. Et cum gustasset: noluit bibere. Lv [23:34] Iesus autem dicebat: pater: dimitte illis: non enim sciunt quid faciunt. Io [19:19] Scripsit autem et titulum Mr [15:26] causae eius Io [19:19] pilatus: et posuit super crucem. Erat autem scriptum: Mt [27:37] hic est Io [19:19–24] Iesus nazarenus: rex Iudaeorum. <19:20> Hunc ergo titulum multi legerunt Iudaeorum: quia prope ciuitatem erat locus ubi crucifixus est Iesus. Et erat scriptum hebraice: grece: et latine. Dicebant ergo pilato pontifices Iudaeorum: Noli scribere rex Iudaeorum: sed: quia ipse dixit: rex sum Iudaeorum. Respondit pilatus: Quod scripsi: scripsi. Milites ergo cum crucifixissent eum: acceperunt uestimenta eius: et fecerunt quattuor partes: unicuique militi partem. Et tunicam. Erat autem tunica inconsutilis: de super contexta per totum. Dixerunt ergo ad inuicem: Non scindamus eam: sed sortiamur de illa cuius sit. ut scriptura impleretur: dicens: Partiti sunt uestimenta mea sibi: et in uestem meam miserunt sortem. Et| milites quidem haec fecerunt. Mt [27:36] Et sedentes seruabant eum. Io [19:25–27] Stabant autem iuxta crucem Iesu mater eius: et soror matris eius: Maria cleophe: et Maria Magdalene. Cum uidisset ergo Iesus matrem: et discipulum stantem: quem diligebat: dicit matri suae: Mulier: ecce filius tuus. Deinde dicit discipulo: Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. Lv [23:35] Et stabat populus expectans Mt [27:39–41] Praetereuntes autem blasphemabant eum: mouentes capita sua: <27:40> et dicentes. Uah qui destruit templum Dei: et in triduo illud reaedificas: Salua temet ipsum. Si filius Dei es: descende de cruce. Similiter et principes sacerdotum illudentes Mr [15:31] ad alterutrum Mt [27:41–42] cum scribis et senioribus: dicebant: Alios saluos fecit: se ipsum non potest saluum facere? Lv [23:35] hic est Christus Dei electus Mt [27:42–43] Si rex Israel descendat nunc de cruce: et credimus ei. Confidit in Deo: liberet nunc eum: si uult. Dixit enim: quia filius Dei sum. Lv [23:36] Illudebant autem ei et milites Lv [23:37] dicentes: Si tu es rex Iudaeorum: saluum te fac. Mt [27:44] Id ipsum autem et latrones qui crucifixi erant cum eo: improperabant ei. Lv [23:39–45] unus enim de his qui pendebant latronibus: blasphemabat eum: dicens: Si tu es christus: saluum fac temet ipsum et nos. <23:40> Respondens autem alter increpabat illum: dicens: Neque tu times deum: quod in eadem dampnatione es: Et nos quidem iuste: nam digna factis recipimus: hic uero nichil mali gessit. Et dicebat| ad Iesum: Domine: memento mei cum ueneris in regnum tuum. Et dixit illi Iesus: Amen dico tibi: hodie mecum eris in paradiso. Erat autem fere hora sexta. Et tenebrae factae sunt in uniuersam terram usque in horam nonam. <23:45> Et obscuratus est sol.

And after þat þei camen togidre into a place which is clepid of Caluarie, in Ebrew Golgatha, þere þei crucifieden him. And þei crucifieden wiþ him twey þeefis: oon on his riʒt half and anoþir on his left half, soþly, Jesu in þe myddis. And þe scripture is fillid þat seiþ: And he is arettid wiþ wickid men. And þei ʒauen to hym to drynke wyn myddlid wiþ myrre and meddlid wiþ galle. And whanne he hadde tastid he nolde drynke. Forsoþe, Jesu seide: Fadir forʒeue þou to hem for þei witen not what þei don. Forsoþe, also, Pilat wroot a title. of his cause and he puttide on þe cross. Forsoþe, it was writun: þis is Jesu of Naʒareth, þe Kyng of Iewis. Þerfore, manye of þe Iewis redden þis title, for þe place where Jesu was crucified was nyʒ þe citee. And it was writun in Ebrew, in Greek and in Latyn. Þerfore, þe bischopis of Iewis seiden to Pilate: Nyle þou write Kyng of Iewis. Bote for he seide: I am þe Kyng of Iewis. Pilate answeride: I haue writun þe þing which I haue writun. Þerfore, þe kniʒtis, whanne þei hadden crucified him, token his cloþis. And þei maden foure partis, to ech knyʒt a part. And þei token þe coote. Forsoþe, þe coote was wiþout seem, wouen togidre aboue bi al. Þerfore, þei seiden togidre: Kerue we not it, but sende we lot þerof whos it is, þat þe scripture were fillid, seiynge: Þei partiden my cloþis to hemsilf. And þei senten lot on my cloþ. And, soþly, knyʒtis diden þese þingis. And, þei sittinge, kepten him. Forsoþe, bisidis þe crosse of Jesu, þe modir of him and Marie of Cleofe, sistir of his modir, and Mari Mawdeleyn stooden. Þerfore, whanne Jesu hadde seyn þe modir and þe disciple stondinge whom he louede, he seiþ to his modir: Womman, lo, þi sone. Afterward he seiþ to þe disciple: Lo, þi modir. And fro þat our þe disciple took hir into hise þingis. And þe peple stood abidinge. Forsoþe, men passinge forþ blasfemyden him, mouynge her heedis and seiynge: Fy, þat distriest be temple of God. And in þre daies bildist aʒen it. Saue þou þisilf. If þou art þe sone of God come þou doun of þe cross. In lik manere and þe prynces of prestis scornynge ech to oþir wiþ þe scribis and eldre men, seide: He made oþir men saaf he may not make saif himsilf. If þis is Crist þe chosun of God, Kyng of israel, come he now doun fro þe cross. And we bileuen to him. He tristiþ in God. Delyuere he now him if he wole. For he seide: for I am þe sone of God. Forsoþe, also þe knyʒtis scornyden him and seiden: If þou art þe Kyng of Iewis, make þee saaf. Also þe þeuys þat weren crucified wiþ him vpbreididen eþir seiden wiþ schenschip þe same þing to hym. Soþly, oon of þe þeuys þat hangiden blasfemyde him and seide: If þou art Crist, make þou saaf þisilf and vs. Forsoþe þe toþir answeringe blamyde him and seide: Neþir þou dredist God þat þou art in þe same dampnacioun. And, Forsoþe, we justly for we haue resseyued þingis worþi to dedis, but he haþ not do eny yuel. And he seide to Jesu: Lord, haue þou mynde on me whane þou schalt come into þi rewme? And Jesu seide to him: Treuly, I seie to þee: Todai, þou schalt be wiþ me in paradiys. Forsoþe, it was almest þe sixte our. And derknessis weren maad on al erþe til into þe nynþe our. And þe sunne was maad derk.

XI.XIIII

Mt [27:46–47] Et circa horam nonam clamauit Iesus uoce magna: dicens: Heli: Heli: Lamazapthani? Hoc est: Deus meus: Deus meus. Ut quid dereliquisti me? Quidam autem illic stantes et audientes: dicebant Mr [15:35] ecce Mt [27:47] Heliam uocat iste. Io [19:28–29] Postea sciens Iesus quia iam omnia consummata sunt: ut consummaretur scriptura: dicit: Sitio. Uas ergo positum erat aceto plenum. Mt [27:48] Et continuo currens unus ex eis: acceptam spongiam impleuit aceto Mr [15:36] circumponensque Io [19:29] hisopo Mt [27:48] imposuit harundini: et dabat ei bibere Mr [15:36] dicens: Sinite Mt [27:49] Ceteri uero dicebant: Sine. Uideamus an ueniat helias liberans eum Io [19:30] Cum ergo accepisset Iesus acetum: dixit: Consummatum est. Mt [27:50] Iesus autem iterum clamans uoce magna Lv [23:46] ait: pater: in manus tuas comendo spiritum meum. Et haec dicens: Io [19:30] inclinato capite tradidit spiritum. Mt [27:51–53] Et ecce uelum templi scissum est in duas partes: a summo usque deorsum. Et terra mota est: et petrae scissae sunt. Et monumenta aperta sunt: et multa corpora sanctorum qui dormierant: surrexerunt. Et exeuntes de monumentis post resurrectionem eius:| uenerunt in sanctam ciuitatem et apparuerunt multis. Mr [15:39] Videns autem centurio qui ex aduerso stabat: quia sic clamans exspirasset: ait. Uere homo hic filius Dei erat. Lv [23:47] uidens autem quod factum fuerat: glorificauit deum: dicens: uere hic homo iustus erat. Mt [27:54–55] Et qui cum eo erant: custodientes Iesum: uiso terrae motu et his quae fiebant: timuerunt ualde: dicentes: uere filius Dei erat iste. Lv [23:48–49] Et omnis turba eorum qui simul aderant ad spectaculum istud: et uidebant quae fiebant: percutientes pectora sua reuertebantur. Stabant autem omnes noti eius a longe: et mulieres quae secutae erant eum a galilaea: haec uidentes. Mr [15:40] Inter quas erat et Maria Magdalene: et Maria iacobi minoris et ioseph mater: et salome Mt [27:56] mater Filiorum zebedaei. Mr [15:41] Et cum esset in galilaea: sequebantur eum: et ministrabant ei. Et aliae multae quae simul cum eo ascenderant Ierosolimam.

And aboute þe nynþe our Jesu criede, wiþ gret vois, seiynge: Hely, hely. Lamasabathany? Þat is: My God my God. Whi hast þou forsake me? Forsoþe, som men stondinge þere and heeringe seiden: Lo, þis clepiþ Elie. After, Jesu witinge for alle þingis ben endid now, þat þe scripture were fillid, seiþ: I þirste. Þerfore, a vessel ful of vinegre was set. And, anoon, oon of hem, rennynge, fillide a spounge takun wiþ vynegre. And, he settinge aboute wit jsope, puttide to a reede, and to him to drynke, seiynge: Suffre ʒee. Forsoþe, oþire men seiden: Suffre þou. Se we. Wher Elie come delyueringe him. Þerfore, whanne Jesu hadde take þe vinegre he wolde not drynke, but he seide: It is endid. Soþly, Jesu criynge, eft, wiþ greet vois, seide: Fadir, I bitake my spirit into þin hondis. And he seiynge þese þingis ʒaf þe spirit whanne þe heed was bowid. And lo þe veiel of þe temple was kitt into twey partis, fro þe hiʒeste til to byneþe. And þe erþe was mouyd. And stoonys weren cleft. And birielis weren openyd. And many bodies of holy men þat hadden slept, þat is, weren ded, han rise. And þei goynge out of birielis, after his risyng aʒen, camen into þe holy cite, and apperiden to many men. Forsoþe, Centurio, þat stood euene aʒenus us, seynge for he criynge so, hadde sent out þe spirit, seide: Verily, þis man was þe sone of God. Soþly, he seynge þe þing þat was don, glorifiede God, and seide: Verily, þis man was just. And þei þat weren wiþ him keþinge Jesu, þe erþe mouyng, seyn, and þese þingis þat weren don, dredden gretly, seiynge: Vereily, þis was Goddis sone. And al þe cumpany of hem þat weren present togidre at þis spectacle, eþir biholdyng. And sayen þe þingis þat weren don turnyden aʒen, smytinge her brestis. Forsoþe, alle hise knowun stooden afer. And wymmen þat sueden him fro Galile, seynge þes þingis, among whiche also Mari Mawdeleyn was. And Marie, þe modir of James, þe lesse, and of Ioseph, and Salome, þe modir of Sebedeis sones. And whanne he was in Galile þei sueden him and mynystriden to him, and manye oþir wymmen þat stiʒeden togidre wiþ him into Ierusalem.

XI.XV

Io [19:31–37] Iudaei ergo: quoniam parasceue erat: ut non remanerent in cruce corpora sabbato erat enim magnus dies ille sabbati: rogauerunt pilatum ut frangerentur eorum crura: et tollerentur. Uenerunt ergo milites: et primi quidem fregerunt crura: et alterius qui crucifixus est cum eo. Ad Iesum autem cum uenissent: ut uiderunt eum iam mortuum: non fregerunt eius crura: sed unus militum lancea latus eius aperuit. Et continuo exiuit sanguis: et aqua. <19:35> Et qui uidit testimonium perhibuit. Et uerum est eius testimonium. Et ille scit quia uera dicit: ut et uos credatis. Facta sunt enim haec ut scriptura impleretur: Os non comminuetis ex eo. Et iterum| alia scriptura dicit: uidebunt in quem transfixerunt.

Þerfore, for it was þe makyng redi of Pask, þat þe bodies schulden not dwelle in þe cros in þe sabat, for þilke dai of sabat was greet, þe Iewis preieden Pilat þat þe hipis of hem schulden be broken and þei schulden be tokun awey. Þerfore, knyʒtis camen. And, soþly, þei braken þe hipis of þe firste. And of þat oþir þat was crucified wiþ hym. Forsoþe, whanne þei hadden come to Jesu, as þei seien him deed, now þei braken not his hipis, but oon of þe knyʒtis openyde his side wiþ a spere. And anoon blood and water wente out. And he þat saiʒ bar witnessing. And his witnessing is trewe. And he woot for he sein trewe þingis, þat also ʒe bileue. Soþely, þese þingis weren don þat þe scripture were fillid. ʒe schulen not amenuse o boon of hym. And, eft, anoþir scripture seiþ þei schulen se into whom þei ficchiden

XI.XVI

Io [19:38] Post haec autem Mr [15:42] cum iam sero esset factum: quia erat parasceue: quod est ante sabbatum Lv [23:50] Ecce Mt [27:57] uenit quidam homo diues nomine ioseph. Lv [23:50] qui erat Mr [15:43] nobilis decurio. Lv [23:50–52] uir bonus et iustus: hic non consenserat consilio et actibus eorum ab arimatthia ciuitate Iudaeae: [qui expectabat et ipse regnum Dei: hic accessit Mr [15:43] et audacter introiuit ad pilatum: et petiit corpus Iesu] Io [19:38] eo quod esset discipulus Iesu: occultus autem propter metum Iudaeorum. Mr [15:44–45] Pilatus autem mirabatur si iam obisset. Et accersito centurione: interrogauit eum si iam mortuus esset. Et cum cognouisset a centurione: donauit corpus ioseph. Io [19:38] uenit ergo Mr [15:46] ioseph: et deponens Io [19:38–41] tulit corpus Iesu. Uenit autem et nichodemus: qui uenerat ad Iesum nocte primum: ferens mixturam mirrae et aleos: quasi libras centum. <19:40> Acceperunt ergo corpus Iesu: et ligauerunt eum lintheis cum aromatibus: sicut mos Iudaeis est sepelire. Erat autem in loco ubi crucifixus est: ortus: et in orto monumentum nouum Mr [15:46] quod erat excisum de petra. Io [19:41–42] in quo nondum quisquam positus fuerat. Ibi ergo propter parasceuen Iudaeorum: quia iuxta erat monumentum: posuerunt Iesum. Mt [27:60] Et aduoluit ioseph saxum magnum ad ostium monumenti: et abiit. Lv [23:54–56] Et dies erat parasceues: et sabbatum illucescebat. Subsecutae autem mulieres: quae cum ipso uenerant| de galilaea <Mt [27:61] Maria Magdalene Mr [15:47] et Maria ioseph Mt [27:61] sedentes contra sepulchrum> [Lv 23:55] uiderunt monumentum: et quemadmodum positum erat corpus eius. Et reuertentes parauerunt aromata et ungenta. Et sabbato quidem siluerunt secundum mandatum. Mt [27:62–66] Altera autem die: quae est post parasceuen: conuenerunt principes sacerdotum et Pharisaei ad pilatum: dicentes: Domine: recordati sumus: quia seductor ille dixit adhuc uiuens: Post tres dies resurgam. Iube ergo custodiri sepulchrum usque in diem tertium: ne forte ueniant discipuli eius: et furentur eum: et dicant plebi: surrexit a mortuis. Et erit nouissimus error peior priore. <27:65> Ait illis pilatus. Habetis custodiam. Ite: custodite sicut scitis. Illi autem abeuntes: munierunt sepulchrum: signantes lapidem: cum custodibus.

Forsoþe, after þese þingis, whan euentid was now maad for it was þe sixte ferie, which is bifore þe sabat. Lo, sum man, Ioseph bi name, þat was riche, a noble decurioun, a good man and just of Armathie, a citee of Iudee. He consentide not to þe conceil and dedis of hem, which also himsilf abood þe rewme of God. Þis man neiʒede and entride booldely to Pilat. And ende þe bodi of Jesu. For he was a disciple of Jesu, but preuy for drede of iewis. Forsoþe, Pilat wondride, if he hadde died now. And Centur, clepid, he axide him if he were now deed. And whann he hadde knowe of Centurio he ʒaf þe bodi to Ioseph. Þerfore, Ioseph cam. And he takynge doun took be bodi of Jesu. Forsoþe, also Nycodeme, which hadde come first in þe nyʒt to Jesu, came beringe þe meddlyng of merre and of aloes as an hundrid pound. Þerfore, þei tooken þe bodi of Jesu and bounden him in lynyn cloþis wiþ swete spiceries, as it is custom to Iewis forto birie. Forsoþe, a gardyn was in þe place where he was crucified. And in þe gardyn was a newe graue þat was hewyn of a stoon in which not ʒit eny man was putt. Þerfore, þei puttiden Jesu þere for þe making redi of Iewis, for þe graue was nyʒ. And Ioseph walwide a gret stoon to þe dore of þe graue. And he wente awey and it was þe day of making redi. And þe sabat bigan to schyne. Forsoþe, wymmen, suynge þat camen wiþ him fro galile, sayen þe sepulcre and how his bodi was putt. And, þei turnynge aʒen, maden redi swete spiceries and oynementis. And, soþly, in þe sabat þei weren stille bi comaundement. Forsoþe, in þat oþir dai, which is after þe sixte ferie, þe prynces of prestis and þe Farisees camen togidre to Pilat and seiden: Sire, we han mynde for þilke disseyuour seide, ʒit lyuynge: I schal rise aʒen after þre daies. Þerfore, comaunde þou, þat þe sepulcre be kept til into þe þridde day lest parauenture hise disciplis come and stele him and seie to þe peple, he haþ rise fro deed men. And þe laste errour schal be worse þan þe formere. Pilat seide to hem: Ʒe han kepyng. Go ʒe, kepe ʒe as ʒe kunen. Forsoþe, þei goynge, kepten þe sepulcre, seelynge þe stoon wiþ þe keperis

XII.I

Mr [16:1–2] Et cum transisset sabbatum: Maria Magdalene et Maria iacobi et salome emerunt aromata: ut uenientes ungerent Iesum. Et ualde mane una sabbatorum Io [20:1] cum adhuc tenebrae essent Lv [24:1] portantes quae parauerant aromata Mr [16:2] ueniunt ad monumentum: orto iam sole. Mt [28:2–4] Et ecce terrae motus factus est magnus. Angelus enim domini descendit de caelo: et accedens reuoluit lapidem: et sedebat super eum. Erat autem| aspectus eius sicut fulgur: et uestimentum eius sicut nix. Prae timore autem eius exterriti sunt custodes: et facti sunt uelut mortui. Mr [16:3–4] Et dicebant [mulieres] ad inuicem: Quis reuoluet nobis lapidem ab ostio monumenti? Et respicientes uiderunt reuolutum lapidem: Erat quippe magnus ualde. Io [20:2–6] Cucurrit ergo [20:1] Maria Magdalene: et uenit ad simonem petrum: et ad alium discipulum quem amabat Iesus. Et dicit eis: Tulerunt dominum de monumento: et nescimus ubi posuerunt eum. Exiit ergo petrus: et ille alius discipulus: et uenerunt ad monumentum. Currebant autem duo simul. Et ille alius discipulus praecucurrit citius petro: et uenit primus ad monumentum. <20:5> Et cum se inclinasset: uidit lintheamina posita: non tamen introiuit. Uenit symon petrus sequens eum: Lv [24:12] et procumbens Io [20:6] introiuit in monumentum. Et uidit lintheamina Lv [24:12] sola Io [20:6–10] posita: et sudarium: quod fuerat super caput eius: non cum lintheaminibus positum: sed separatim inuolutum in unum locum. Tunc ergo introuit et ille discipulus qui uenerat primus ad monumentum: et uidit: et credidit. Nondum enim sciebant scripturam: quia oporteret eum a mortuis resurgere. Abierunt ergo iterum ad semet ipsos discipuli. Mr [16:5] Et introeuntes mulieres in monumentum uiderunt iuuenem sedentem in dextris: coopertum stola candida:| et obstipuerunt. Mt [28:5] Respondens autem angelus dixit mulieribus: Nolite timere uos: Scio enim: quod Iesum Mr [16:6] nazarenum Mt [28:5–7] qui crucifixus est: quaeritis. Non est hic. Surrexit enim: sicut dixit. Uenite et uidete locum: ubi positus erat dominus. Et cito euntes: dicite discipulis eius Mr [16:7] et petro Mt [28:7] quia surrexit: et ecce praecedet uos in galileam. Ibi eum uidebitis: Mr [16:7] sicut dixit uobis. Io [20:11–13] Maria autem stabat ad monumentum foris: plorans. Dum ergo fleret: inclinauit se: et prospexit in monumentum. Et uidit duos angelos in albis: sedentes: unum ad caput et unum ad pedes: ubi positum fuerat corpus Iesu. Dicunt ei illi: Mulier: quid ploras? Dicit eis: Quia tulerunt dominum meum: et nescio ubi posuerunt eum. Lv [24:3–8] Et ingressae mulieres non inuenerunt corpus domini Iesu. Et factum est: dum mente consternatae essent de isto: ecce duo uiri steterunt iuxta illas in ueste fulgenti. Cum timerent autem: et declinarent uultum in terra: dixerunt ad illas: Quid quaeritis uiuentem cum mortuis? Non est hic: sed surrexit. Recordamini qualiter locutus est uobis: cum adhuc in galilaea esset: dicens: quia oportet Filium hominis tradi in manus hominum peccatorum: et crucifigi: et die tercia resurgere. Et recordatae sunt uerborum eius. Io [20:14–17] Post haec conuersa est retrorsum Maria et uidit Iesum stantem: et non sciebat quia Iesus est. <20:15> Dicit ei Iesus: Mulier: quid ploras?| Quem quaeris? Illa existimans quia ortolanus esset: dicit ei: Domine: si tu sustulisti eum: dicito mihi ubi posuisti eum: et ego eum tollam. Dicit ei Iesus: Maria. Conuersa illa: dicit ei: Rabboni: quod dicitur magister. Dicit ei Iesus: Noli me tangere. Nondum enim ascendi ad Patrem meum. Uade autem ad fratres meos: et dic eis: Ascendo ad Patrem meum et Patrem uestrum: deum meum et deum uestrum. Mr [16:8] At ille exeuntes: fugerunt Mt [28:8] cito de monumento: cum timore et gaudio magno: currentes nuntiare discipulis eius. Mr [16:8] et nemini quicquam dixerunt: timebant enim. Mt [28:9–15] Et ecce Iesus occurrit illis: dicens: Auete. Illae autem accesserunt: et tenuerunt pedes eius: et adorauerunt eum. <28:10> Tunc ait illis Iesus: Nolite timere. Ite: nuntiate fratribus meis: ut eant in galilaeam. Ibi me uidebunt. Quae cum abissent: ecce quidam de custodibus uenerunt in ciuitatem: et nuntiauerunt principibus sacerdotum omnia quae facta fuerant. Et congregati cum senioribus: consilio accepto: pecuniam copiosam dederunt militibus: dicentes: Dicite quia discipuli eius nocte uenerunt: et furati sunt eum: nobis dormientibus. Et si hoc auditum fuerit a praeside: nos suadebimus ei: et securos uos faciemus. <28:15> At illi accepta pecunia: fecerunt sicut erant edocti. Et diuulgatum est uerbum istud apud Iudaeos usque in hodiernum diem. Lv [24:9] Et regressae mulieres a monumento nuntiauerunt haec omnia illis undecim et ceteris omnibus.| Io [20:18] Venit autem Maria Magdalene Mr [16:9] de qua eiecerat septem daemonia Io [20:18] annuntians discipulis Mr [16:10] qui cum eo fuerant: lugentibus et flentibus Io [20:18] quia uidi dominum: et haec dixit michi. Lv [24:10–11] Erat autem et Iohanna et Maria iacobi: et ceterae quae cum eis erant: quae dicebant ad apostolos haec. Et uisa sunt ante illos sicut deliramentum uerba ista: et non credebant illis.

And whanne þe sabat hadde passid Mari Mawdeleyn and Marie of James and Salome bouʒten swete oynementis, þat þei comyng schulden anoynte Jesu. And ful eerly in o dai of sabatis, while derknessis weren ʒit, þei beringe swete oynementis which þei hadden maad redi camen to þe sepulchre whanne þe sonne was risun now. And, lo, a greet erþe mouyng was maad. For an aungel of þe Lord cam doun fro heuene. And he neiʒynge turnede awey þe stoon and sat þeronne. Þerfore his lokynge was as leit and hise cloþis as snow. Forsoþe, þe keperis weren afeerid for þe drede of hym, and þei weren maad as deed men. And þe wymmen seiden togidre who schal turne awey to vs þe stoon fro þe dore of þe sepulcre. And þei, biholdynge, sayen þe stoon turned awey. Forsoþe, it was ful greet. Þerfore, Mari Mawdeleyn ran and cam to Symount Petre and to anoþir disciple whom Jesu louede. And sche seiþ to hem: Þei han take awey þe Lord fro þe sepulcre and we witen not where þei han putt hym. Þerfore Petre wente out and þilke oþir disciple and þei camen to þe sepulcre. Forsoþe, tweyne runnen togidre. And þilke oþir disciple ran bifore sonnere þan petre. And cam first to þe graue. And whanne he hadde bowid doun himsilf he saiʒ þe scheetis putt. Neþeles, he entride not. Symount Petre cam suynge hym. And he ligginge doun entride into þe sepulcre. And he saiʒ þe scheetis putt aloone. And þe sudarie þat was on his heed not put wiþ þe scheetis but fooldid togidre into a place bi itself. Þerfore, þanne and pilke oþir disciple entride þat cam first to þe graue. And he saiʒ and bileuyde. For þei knewen not ʒit þe scripture, for it bihofte him to rise fro deede men. Þerfore, þe disciplis wenten eft to hemsilf. And þe wymmen, entringe to þe graue, sayen a ʒong oon sittinge in þe riʒt half, hilid wiþ a whit stoole. And þei weren astonyd. Forsoþe, þe aungel, answeringe, seide to þe wymmen: Nyle ʒe drede. For I woot þat I seken Jesu of Nasareth, þat was crucified. He is not here. Forsoþe, he haþ rise. And he seide: Come ʒe and se ʒe þe place where þe Lord was put. And soone, ʒe goynge, seiþ to his disciplis and to Petir for he haþ risen. And, lo, he schal gon bifore ʒou into Galilee. Þere ʒe schul seen hym. As he seyde to ʒou. Forsoþe, Marie stode wiþouteforpe, wepynge at þe sepulcre. Þerfore, whil sche wepte, sche bowide doun herself and lokide into þe graue. And sche seiʒe two aungelis in white sittynge, one at þe heed and one at þe feet where þe body of Jesu was put. Þey seyn to hir: Womman, what wepiste þou? Sche seiþ to hem: For þey han taken awey my Lord. And I woot not where þey han putte hym. And þe wymmen, entrynge, founden not þe body of þe Lord Jesu. And it was done while þey weren stonyed in soule of þis pyng. Lo, two men stondynge biside hem in a schynynge cloþ. Forsoþe, whanne þe wymmen dredden and boweden doun þe semblaunt into þe erþe, þey seyden to þe wymmen: What seken ʒe wiþ dede men? Hym þat lyuep, he is not here, but he haþ risen. Biþenke ʒe hou he spake to ʒou whanne he was ʒit in Galilee, seiynge: For it bihoueþ mannis sone to be bitaken of synful men and to be crucified and to risen aʒen in þe þridde day. And þey hadden mynde of his wordis. Aftir þes pyngis, Marie was turnyd abac and sche sawe Jesu stondynge. And sche wiste not. For it was Jesu. Jesu seiþ to hir: Womman, what wepiste þou? Whom sekiste þou? Sche, gessynge for he was a gardyner, seiþ to him: Sire, if þou hast take vp him, seie þou to me wher þou hast put him. And I schal take awey him. Jesu seiþ to hir: Marie. She turned, seiþ to him: Rabony, þat is seid maister. Jesu seiþ to hir: Nyle þou touche me, for I haue not stiʒed ʒit to my Fadire. Forsoþe, go þou to my briþeren and seie þou to hem: I stiʒe to my Fadire. And ʒoure Fadire, to my God and ʒoure God. And þei, goynge out, fledden soone fro þe sepulcre wiþ drede and greet ioye, rennynge to telle to hise disciplis. And þei seiden noþing to eny man, for þei dredden. And, lo, Jesu mette hem and seide: Heil ʒe. Forsoþe, þei neiʒeden and heelde his feet. And worschipiden him. Þanne Jesu seide to hem: Nyle ʒe drede. Go ʒe, telle ʒe to my briþeren, þat þei go into Galile. Þere þei schulen se me and whanne þes wemmen hadden go, lo, summe of þe keperis camen into þe citee and teelden to þe prynces of prestis alle þingis þat weren don. And þei gaderide togidre wiþ þe eldre men a counceil takun, ʒauen plenteuous money to þe knyʒtis, and seiden. Seie ʒe for his disciplis camen in þe nyʒt and han stole him while we slepten. And if þis schal be herd of þe justise we schulen counceile him. And we schulen make ʒou sikir. And, þe money takun, þei diden as þei weren tauʒt. And þis word is pupplischid anentis þe iewis, til into þis dai. So þe wyminen, turned aʒen fro þe sepulcre, teelden alle þes þingis to þe enleuene and to alle oþire. Forsoþe, Marie Mawdeleyn, out of whom he hadde cast seuen fendis, cam, tellinge it to disciples, mornynge and weþinge, þat weren wiþ him. For I saiʒ þe Lord and he seide þes þingis to me. Forsoþe, also Ione was and Marie of James and oþire wymmen þat weren wiþ hem, whiche seiden þes þingis to þe postlis. And þese wordis weren seyn anentis hem, as errour. And þei bileuyden not to hem.

XII.II

Lv [24:13–35] Et ecce duo ex illis ibant ipsa die in castellum: quod erat in spatio stadiorum sexaginta ab ierusalem: nomine Emaus. Et ipsi loquebantur ad inuicem de his omnibus quae acciderant. <24:15> Et factum est: dum fabularentur et secum quaererent: et ipse Iesus appropinquans ibat cum illis. Oculi autem illorum tenebantur ne eum agnoscerent. Et ait ad illos: Qui sunt hi sermones: quos confertis ad inuicem ambulantes: et estis tristes? Et respondens unus: cui nomen Cleophas: dixit ei: Tu solus peregrinus es in Jerusalem: et non cognouisti quae facta sunt in illa his diebus? Quibus ille dixit: Quae? Et dixerunt: De Iesu Nazareno: qui fuit uir propheta potens in opere et sermone coram Deo et omni populo. <24:20> Et quomodo eum tradiderunt summi sacerdotes et principes nostri in dampnationem mortis: et crucifixerunt eum. Nos autem sperabamus quia ipse esset redempturus Israel. Et nunc super haec omnia: tercia dies est hodie quod haec facta sunt. Sed et mulieres quaedam ex nostris terruerunt nos: quae ante lucem fuerunt| ad monumentum. Et non inuento corpore eius: uenerunt dicentes se etiam uisionem angelorum uidisse: qui dicunt eum uiuere. Et abierunt quidam ex nostris ad monumentum: et ita inuenerunt sicut mulieres dixerunt: ipsum uero non uiderunt. <24:25> Et ipse dixit ad eos: O stulti et tardi corde ad credendum in omnibus: quae locuti sunt prophetae. Nonne haec oportuit pati Christum: et ita intrare in gloriam suam? Et incipiens a Moyse et omnibus prophetis: interpretabatur illis in omnibus scripturis: quae de ipso erant. Et appropinquauerunt castello quo ibant: et ipse se finxit longius ire. Et coegerunt illum: dicentes: Mane nobiscum: quoniam aduesperascit: et inclinata est iam dies. Et intrauit cum illis. <24:30> Et factum est: dum recumberet cum illis: accepit panem et benedixit: ac fregit et porrigebat illis. Et aperti sunt oculi eorum: et cognouerunt eum. Et ipse euanuit ex oculis eorum. Et dixerunt ad inuicem: Nonne cor nostrum ardens erat in nobis dum loqueretur in uia: et aperiret nobis scripturas? Et surgentes eadem hora regressi sunt in Jerusalem. Et inuenerunt congregatos undecim: et eos qui cum ipsis erant: dicentes quod surrexit dominus uere: et apparuit Symoni. <24:35> Et ipsi narrabant quae gesta fuerant in uia: et quomodo cognouerunt eum in fractione panis. Mr [16:13] nec illis crediderunt.

And, lo, tweyne of hem wenten in þat dai into a castel, Emaws bi name, þat was fro Ierusalem in þe space of sixty fourlongis. And þei spaken togidre of alle þes þingis þat hadden bifeld. And it was don while þei talkiden and souʒten wiþ himself. And Jesu hymsilf neyʒynge wente wiþ hem. Soþely, her iʒen weren holdon, þat þei knewen not him. And he seide to hem: What ben þes wordis whiche ʒe speken togidre goyng. And ʒe ben sorwful? And oon, to whom þe name was Cleofas, answeringe, seide to hym: Þou aloone art a pilgrym in Ierusalem. And hast þou not knowe what þingis ben don þereinne in þese daies, to whiche he seide what þingis? And þei seiden to him: Of Jesu of Naʒareth, þat was a man profete, myʒty in work and word, bifore God and al þe peple. And how þe hiʒeste prestis and oure prynces bitoken him into dampnacioun of deþ and crucifieden him. Forsoþe, we hopiden for he schulde aʒen bie Israel. And now, ouer alle þes þingis, þe þridde dai is today þat þes þingis weren don. But also summe wymmen of ouris maden vs afeerid, whiche weren at þe graue bifore þe liʒt. And his body not foundun, þei camen, seiynge þat also þei saien a siʒte of aungelis whiche seien þat he lyueþ. And sum men of ouris wenten to þe graue and þei founden so as þe wymmen seiden, but þei founden not him. And he seide to hem a foolis and slowe of herte for to bileue in alle þingis whiche þe profetia spaken, wher it bihofte not Crist to suffre þese þingis. And to entre lo into his glorie ? and he bigynnynge at moises. And alle þe profetis expownede to hem in alle scripturis þat weren of him. And þei neiʒeden to þe castel whidur þei wenten. And he made kuntenaunce himsilf to go ferþere. And þei constreynede him and seiden: Dwelle þou wiþ vs. For it drawiþ to nyʒt. And þe dai is now bowid doun. And he entride wiþ hem. And it was don while he saat to mete wiþ hem, he took breed and blesside and brak and dresside to hem. And þe iʒen of hem weren openyd. And þei knewen him. And he vanyschide fro her iʒen. And þei seiden togidre: Wher oure herte was not brennynge in vs while he spak in þe weye. And openyde scripturis to vs. And þei, risynge in þe same our, wenten aʒen into Ierusalem. And þei founden enleuene gadrid togidre. And hem þat weren wiþ hem, seiynge for þe Lord roos verily and apperide to Symount. And þei telden what þingis weren don in þe weye and how þei knewen him in þe brekynge of breed. And þei bileuyden not to hem.

XII.III

Lv [24:36] Dum autem haec locuntur: Io [20:19] cum esset sero die illo: una sabbatorum: et fores essent| clausae ubi erant discipuli propter metum Iudaeorum: uenit Iesus et stetit in medio: Lv [24:36] eorum: Io [20:19–20] et dicit eis: Pax uobis. Lv [24:36–40] Ego sum. Nolite timere. Conturbati uero et conterriti: existimabant se spiritum uidere. Et dixit eis: Quid turbati estis: et cogitationes ascendunt in corda uestra? Videte manus meas et pedes meos: quia ego ipse sum. Palpate et uidete quia spiritus carnem et ossa non habet: sicut me uidetis habere. <24:40> Et cum hoc dixisset: ostendit eis manus Io [20:20] et latus. Lv [24:40–43] et pedes. Adhuc autem illis non credentibus: et mirantibus prae gaudio: dixit: Habetis hic aliquid: quod manducetur? At illi obtulerunt ei partem piscis assi: et fauum mellis. Et cum manducasset coram eis: sumens reliquias dedit eis. Io [20:20–23] Gausi sunt ergo discipuli: uiso domino. Dixit ergo eis iterum: Pax uobis. Sicut misit me pater: et ego mitto uos. Hoc cum dixisset: insufflauit: et dicit eis: Accipite spiritum sanctum. Quorum remiseritis peccata: remittuntur eis. Et quorum retinueritis retenta sunt. Lv [24:44–49] Et dixit ad eos: Haec sunt uerba quae locutus sum ad uos cum adhuc essem uobiscum: quoniam necesse est impleri omnia quae scripta sunt in lege Moysi: et prophetis: et psalmis de me. <24:45> Tunc aperuit illis sensum ut intillegerent scripturas. Et dixit eis: Quoniam sic scriptum est: et sic oportebat Christum pati et resurgere a mortuis die tercia: et praedicari in nomine eius paenitentiam et remissionem peccatorum in omnes gentes: incipientibus ab Ierosoli|ma. Uos autem estis testes horum. Et ego mittam promissum Patris mei in uos. Uos autem sedete in ciuitate: quoad usque induamini uirtute ex alto.

Forsoþe, while þei spaken þese þingis, whanne euentid was in þat dai, oon of þe sabatis. And þe ʒatis weren closid where þe disciplis weren gadrid for þe drede of Iewis. Jesu cam and stood in þe myddis of hem. And he seiþ to hem: Pees to ʒou. I am. Nyle ʒe drede. Forsoþe, þei, disturblid and afeerid, gessiden hemself to se a spirit. And he seide to hem: What ben ʒe troublid and þouʒtis stiʒen into ʒoure hertis. Se ʒe myn hondis and my feet, for I mysilf am. Feele ʒe and se ʒe. For a spirit haþ not flesch and boonys. As ʒe seen þat I haue. And whanne he hadde seid þis þing he schewid to hem þe hondis and side and feet. Forsoþe, ʒit hem not bileuynge and wondringe for ioye, he seide: Han ʒe eny þing here þat schal be etun? And þei offriden to him a part of a fisch roostid. And a coombe of hony. And whanne he hadde ete. Bifore hem, he, takynge þe relifs, ʒaf to hem. Þerfore þe disciplis ioyeden. Þe Lord seyn. Þerfore he seide eft to hem: Pees to ʒou. As þe Fadire sente me. And I sende ʒou. Whanne he hadde seid þis þing he blew in and seiþ to hem: Take ʒe þe holy goost, whos synnes ʒe forʒeuen, ben forʒouen to hem. And whos synnes ʒe wiþholden ben wiþholdun. And he seide to hem: Þese ben þe wordis whiche I spak to ʒou whanne I was ʒit wiþ ʒou. For it is nede þat alle þingis ben fillid þat ben writun of me in þe lawe of Moises and in profetis and in salmes. Þanne he openyde witt to hem, þat þei vndirstoden scripturis and he seide to hem. For it is writun so and it bihofite Crist to suffre so and to rise aʒen fro deed men in þe bridde dai. And þat penaunce and remyssioun of synnes be prechid in his name into alle folkis hem, bigynnynge at Ierusalem. Soþly ʒe ben witnessis of þese þingis and I schal sende þe biheeste of my Fadire into ʒou. Forsoþe, sitte ʒe in þe citee til ʒe be cloþid wiþ vertu fro an hiʒe.

XII.IIII

Io [20:24–29] Thomas autem unus ex duodecim: qui dicitur didimus: non erat cum eis quando uenit Iesus. <20:25> Dixerunt ergo ei alii discipuli: uidimus dominum. Ille autem dixit eis: Nisi uidero in manibus eius fixuram clauorum: et mittam digitum meum in locum clauorum: et mittam manum meam in latus eius: non credam. Et post dies octo: iterum erant discipuli eius intus: Et Thomas cum eis. Uenit Iesus ianuis clausis: et stetit in medio: et dixit: Pax uobis. Deinde dicit Tomae. Infer digitum tuum huc: et uide manus meas: et affer manum tuam: et mitte in latus meum: et noli esse incredulus: sed fidelis. Respondit Thomas: et dixit ei: Dominus meus: et deus meus. Dicit ei Iesus: Quia uidisti me: credidisti: Beati qui non uiderunt: et crediderunt.

Forsoþe, Thomas, oon of þe twelue, which is seid Didymus, was not wiþ hem whanne Jesu cam. Þerfor, oþire disciplis seiden to him: We han seyn þe Lord. Forsoþe, he seide to hem: No, but I schal se in hise hondis þe ficching of nailis and schal sende my fyngir into þe places of nailis and schal sende myn hond into his side I schal not bileue. And aftir eiʒte daies, eft, þe disciplis weren wiþinne, and thomas wiþ hem, Jesu cam, þe ʒatis schit. And stood in þe myddis and seide: Pees to ʒou. Aftirward, he seiþ to Thomas: Bryng in hidur þi fyngir and se myn hondis. And brynge þin hond and sende into my side. And nyle þou be vnbileueful, but feiþful. Thomas answeride and seide to him: My Lord and my God. Jesu seiþ to him: Thomas, for þou hast seyn me þou bileuedist. Blessid þei þat saien not and han bileuyd.

XII.V

Io [20:30–21:24] Multa quidem et alia signa fecit Iesus in conspectu discipulorum suorum: quae non sunt scripta in libro hoc. Haec autem scripta sunt ut credatis: quia Iesus est Christus filius Dei: et ut credentes: uitam habeatis in nomine eius. <21:1> Postea manifestauit se iterum Iesus ad mare Tyberiadis: manifestauit autem sic. Erant simul Simon Petrus: et Thomas qui dicitur Didimus: et Nathanael qui erat a chana Galilaeae: et filii Zebedaei: et alii ex discipulis eius duo. Dicit eis Symon Petrus: uado piscari| Dicunt ei: uenimus et nos tecum. Et exierunt: et ascenderunt in nauem: et illa nocte nichil prendiderunt. Mane autem iam facto stetit Iesus in litore: non tamen cognouerunt discipuli quia Iesus est. <21:5> Dixit ergo eis Iesus: Pueri: nunquid pulmentarium habetis? Responderunt ei: Non. Dixit eis: Mittite in dexteram nauigii rete: et inuenietis. Miserunt ergo: et iam non ualebant illud trahere prae multitudine piscium. Dicit ergo discipulus ille quem diligebat Iesus: petro: dominus est. Symon Petrus cum audisset quia dominus est: tunicam succinxit se: erat enim nudus: et misit se in mare. Alii autem discipuli nauigio uenerunt non enim longe erant a terra: sed quasi cubitis ducentis: trahentes rete piscium. Ut ergo descenderunt in terram: uiderunt prunas positas: et piscem superpositum: et panem. <21:10> Dicit eis Iesus: Afferte de piscibus: quos prendidistis nunc. Ascendit Symon Petrus: et traxit rete in terram: plenum magnis piscibus: centum quinquaginta tribus. Et cum tanti essent: non est scissum rete. Dicit eis Iesus: uenite: prandete. Et nemo audebat discumbentium interrogare eum: Tu quis es? scientes quia dominus est. Et uenit Iesus: et accepit panem: et dat eis: et piscem similiter. Hoc iam tercio manifestatus est Iesus discipulis suis cum surrexisset a mortuis. <21:15> Cum ergo prandissent: dicit Symoni Petro Iesus. Symon Iohannis: diligis me plus his? Dicit ei: Etiam domine: tu scis| quia amo te. Dicit ei: Pasce agnos meos. Dicit ei iterum. Symon Iohannis: diligis me? Ait ille: Etiam domine: tu scis quia amo te. Dicit ei: Pasce agnos meos. Dicit ei tercio: Symon Iohannis: amas me? Contristatus est Petrus: quia dixit ei tercio: Amas me? Et dicit ei. Domine: tu omnia nosti: tu scis quia amo te. Dicit ei: Pasce oues meas. Amen: amen dico tibi: cum esses iunior: cingebas te: et ambulabas ubi uolebas: Cum autem senueris: extendes manus tuas: et alius te cinget: et ducet quo non uis. Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset: dicit ei: Sequere me. <21:20> Conuersus Petrus uidit illum discipulum quem diligebat Iesus: sequentem: qui et recubuit in caena super pectus eius: et dixit: Domine quis est qui tradit te. Hunc ergo cum uidisset Petrus: dicit Iesu: Domine hic autem quid? Dicit ei Iesus: Sic eum uolo manere donec ueniam: quid ad te? Tu me sequere. Exiuit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Iesus quia non moritur: sed: sic eum uolo manere donec ueniam: quid ad te? Hic est discipulus qui testimonium perhibet de his: et scripsit haec. Et scimus quia uerum est testimonium eius.

Forsoþe, also Jesu dide many oþire signes in þe siʒte of hise disciplis, whiche signes ben not writun in þis þook. Forsoþe, þese ben writun, þat ʒe bileue, for Jesu is þe sone of God and þat ʒe bileuynge haue lif in his name. Aftirward Jesu schewide himsilf eft to his disciplis at þe See of Tiberias. Forsoþe, he schewid þus. Symount Petre and Thomas, which is seid Didymus, and Natanael, þat was of þe Cane of Galile and þe sones of Sebedey, and tweyne oþire of hise disciplis, weren togidre. Symount Petre seiþ to hem: I go for to fische. Þei seien to hym: And we comen wiþ þee. And þei wente out and stiʒeden into a boot. And in þat nyʒt þei token noþing. Forsoþe, morwetid maad, Jesu stood in þe brinke. Neþeles, þe disciplis knewen not, for it is Jesu. Þerfore, Jesu seiþ to hem: Children, wher ʒe han eny soupynge þing? Þei answeriden: Nay. He seide to hem: Sende ʒe þe net into þe riʒt half of þe rowyng and ʒe schulen fynde. Þerfore, þei sente þe net. And now þei myʒten not drawe it for multitude of fischis. Þerfore, þilke disciple, whom Jesu louede, seide to Petre: It is þe Lord. Whanne Symount Petre hadde herd for it is þe Lord, he girte him wiþ a coote, for he was nakid, and sente himsilf into þe see. Soþly, oþire disciplis camen bi rowing. For þei weren not fer fro þe lond but as two hundrid cubitis, drawynge þe net of fischis. Þerfore, as þei camen into þe lond, þei sayen colis putt and a fisch putt aboue and breed. Jesu seiþ to hem: Brynge ʒe of þe fischis, whiche ʒe han take now. Symount Petre stiʒede and drowʒ þe nett into þe lond ful of grete fischis, an hundrid fifty and þre. And whanne þei weren so manye, þe nett was not broken. Jesu seiþ to hem: Come ʒe, ete ʒe, and no man of hem sittinge at þe mete durste axe him, who þou art? witinge for it is þe Lord. And Jesu cam and took breed and ʒaf to hem. And þe fisch in lik manere. Now þis þridde dai Jesu was schewid to his disciplis, whanne he hadde rise aʒen fro deed men. Þerfore, whanne þei hadden ete Jesu seide to Symount Petre. Symount of Iohn, louest þou me more þan þese? Symount seiþ to hym: Ʒhe, Lord, þou woost for I loue þee. Jesu seiþ to him: Fede þou my lanbren. Eft, he seiþ to him: Symount of Iohn, louest þou me? He seiþ to hym: Ʒhe, Lord, þou woost for I loue þee. And he seiþ to him: Fede þou my lambren? He seiþ to hym þe bridde tyme. Symount of Iohn, louest þou me? Petre was sorwful for he seide to hym þe þridde tyme, louest þou me? And he seiþ to hym: Lord, þou knowist alle þingis. Þou woost for I loue þee. Jesu seiþ to hym. Fede þou my scheep. Treuly, treuly I seie to þee: Whanne þou were ʒongere, þou girdist þee and walkydist wher þou woldist. Soþly, whanne þou schalt weie eldere, þou schalt holde forþ þin hondis. And anoþir schal girde þee and schal lede þee whiþur þou wolt not. Soþly, he seide þis þing, signyfiynge bi what deeþ he schulde glorifie God. And whanne he hadde seid þes þingis, he seiþ to hym: Sue þou me.Petre, conuertid, saiʒ þilke disciple suyng whom Jesu louede, which also restide in þe souper on his brest. And seide: Lord, who is it þat schal bitraie þee? Þerfore, whanne Petre hadde seyn þis disciple, he seiþ to Jesu: Lord, what forsoþe þis. Jesu seiþ to hym: I wole þat he dwelle so, til I come. What to þee. Sue þou me. Þerfore, þis word wente out among briþeren, for þilke disciple dieþ not. And Jesu seide not to him, for he dieþ not, but I wole þat he dwelle so til I come. What to þee. Þis is þilke disciple þat beriþ witnessing of þese þingis and wroot þese þingis. And we witen for his witnessing is trewe.

XII.VI

Mt [28:16–17] Undecim autem discipuli abierunt in Galilaeam: in montem ubi constituerat illis Iesus. Et uidentes eum adorauerunt. Quidam autem dubitauerunt. Mr [16:14] | Nouissime recumbentibus illis undecim apparuit: et exprobrauit incredulitatem illorum et duritiam cordis: quia his qui uiderant eum resurrexisse: non crediderant. Lv [24:50] Eduxit autem eos foras in Bethaniam Mr [16:15] et dixit illis. Mt [28:18–19] Data est mihi omnis potestas: in caelo et in terra. Euntes ergo Mr [16:15] in mundum uniuersum praedicate euangelium omni creaturae. Mt [28:19–20] baptizantes eos in nomine Patris: et Filii: et Spiritus sancti: <28:20> docentes eos seruare omnia quaecumque mandaui uobis. Mr [16:16–18] Qui crediderit: et baptizatus fuerit: saluus erit. Qui uero non crediderit: condempnabitur. Signa autem eos qui crediderint: haec sequentur. In nomine meo daemonia eitient linguis loquentur nouis: serpentes tollent. Et si mortiferum quid biberint: non eis nocebit: Super aegros manus imponent: et bene habebunt. Mt [28:20] Et ecce ego uobiscum sum omnibus diebus: usque ad consummationem saeculi. Mr [16:19] Et dominus quidem Iesus postquam locutus est eis. Lv [24:50–51] eleuatis manibus suis benedixit eis. Et factum est dum benediceret illis: recessit ab eis: et ferebatur in caelum. Mr [16:19] et assumptus est in caelum: et sedet a dextris Dei. Lv [24:52–53] Et ipsi adorantes regressi sunt in Jerusalem cum gaudio magno. Et erant semper in templo: laudantes et benedicentes Deum. Mr [16:20] Illi autem profecti praedicauerunt ubique: Domino cooperante: et sermonem confirmante: sequentibus signis. Io [21:25] Sunt autem et alia multa quae fecit Iesus. Quae si scribantur per singula: nec ipsum arbitror mundum capere eos qui scribendi sunt libros.

Forsoþe, enleuene disciplis wenten into Galile into an hil, where Jesu hadde ordeyned to hem. And þei seynge hym, worschipide. Forsoþe, summe doutiden. At þe laste, enleuene disciplis, sittinge at þe mete, Jesu apperide to hem and he reprouyde þe vnfeiþfulnesse of hem. And þe hardnesse of herte. For þei bileuyden not to hem þat sayen, þat he roos aʒen fro deed men. Forsoþe, he ledde hem forþ into Betanye. And he seide to hem: al power in heuene and in erþe is ʒouen to me. Þerfore, ʒe goynge into al þe world, preche þe gospel to eche creature. Cristenynge hem in þe name of þe Fadire and of þe Sone and þe Holy Goost, teching hem to kepe alle þingis, whiche euere I haue comaundid to ʒou. He þat schal bileue and schal be cristenyd schal be saaf. Forsoþe, he þat schal not bileue schal be dampned. Forsoþe, þese signes schulen sue hem þat schulen bileue. In my name þei schulen caste out fendis. Þei schulen speke wiþ newe tungis. Þei schulen do awey serpentis and þouʒ þei schulen drynke eny poysoun it schal not anoye hem. Þei schulen sette hondis on sike men and þei schulen haue wel. And, lo, I am wiþ ʒou in alle daies, til to þe endyng of þe world. And, soþely, aftir þat þe Lord Jesu spak to hem, hise hondis reisid, he blesside hem. And it was don, while he blesside hem, he departide fro hem and was born into heuene, and he was takun into heuene. And he sittiþ on þe riʒt half of God. And þei worschiþinge wenten aʒen into Ierusalem wiþ greet ioye. And þei weren euere in þe temple, heriynge and blessynge God. Forsoþe, þei gon forþ, prechide euerywher. Þe Lord, worchinge togidere and confermynge þe word, þi myraclis suynge. Forsoþe, also many oþir þingis ben whiche Jesu dide. And if þoo ben writun bi alle in special, I deme þat þe world schal not take þe bookis þat schulen be writun.